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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>J O H N.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. VII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter we have,
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I. Christ's declining for some time to appear publicly in Judea,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:1">ver. 1</A>.
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II. His design to go up to Jerusalem at the feast of tabernacles, and
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his discourse with his kindred in Galilee concerning his going up to
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this feast,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:2-13">ver. 2-13</A>.
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III. His preaching publicly in the temple at that feast.
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1. In the midst of the feast,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:14,15">ver. 14, 15</A>.
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We have his discourse with the Jews,
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(1.) Concerning his doctrine,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:16-18">ver. 16-18</A>.
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(2.) Concerning the crime of sabbath-breaking laid to his charge,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:19-24">ver. 19-24</A>.
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(3.) Concerning himself, both whence he came and whither he was going,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:25-36">ver. 25-36</A>.
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2. On the last day of he feast.
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(1.) His gracious invitation to poor souls to come to him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:37-39">ver. 37-39</A>.
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(2.) The reception that it met with.
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[1.] Many of the people disputed about it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:40-44">ver. 40-44</A>.
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[2.] The chief priests would have brought him into trouble for it, but
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were first disappointed by their officers
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:45-49">ver. 45-49</A>)
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and then silenced by one of their own court,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:50-53">ver. 50-53</A>.</P>
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</FONT>
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<A NAME="Joh7_1"> </A>
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<A NAME="Joh7_2"> </A>
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<A NAME="Joh7_3"> </A>
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<A NAME="Joh7_4"> </A>
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<A NAME="Joh7_5"> </A>
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<A NAME="Joh7_6"> </A>
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<A NAME="Joh7_7"> </A>
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<A NAME="Joh7_8"> </A>
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<A NAME="Joh7_9"> </A>
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<A NAME="Joh7_10"> </A>
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<A NAME="Joh7_11"> </A>
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<A NAME="Joh7_12"> </A>
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<A NAME="Joh7_13"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christ's Discourse with His Brethren; The Rumours Respecting Christ.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 After these things Jesus walked in Galilee: for he would not
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walk in Jewry, because the Jews sought to kill him.
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2 Now the Jews' feast of tabernacles was at hand.
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3 His brethren therefore said unto him, Depart hence, and go
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into Judæa, that thy disciples also may see the works that thou
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doest.
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4 For <I>there is</I> no man <I>that</I> doeth any thing in secret, and
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he himself seeketh to be known openly. If thou do these things,
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show thyself to the world.
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5 For neither did his brethren believe in him.
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6 Then Jesus said unto them, My time is not yet come: but your
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time is alway ready.
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7 The world cannot hate you; but me it hateth, because I
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testify of it, that the works thereof are evil.
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8 Go ye up unto this feast: I go not up yet unto this feast;
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for my time is not yet full come.
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9 When he had said these words unto them, he abode <I>still</I> in
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Galilee.
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10 But when his brethren were gone up, then went he also up
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unto the feast, not openly, but as it were in secret.
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11 Then the Jews sought him at the feast, and said, Where is
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he?
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12 And there was much murmuring among the people concerning
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him: for some said, He is a good man: others said, Nay; but he
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deceiveth the people.
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13 Howbeit no man spake openly of him for fear of the Jews.
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</FONT></P>
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<P>
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We have here,
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I. The reason given why Christ spent more of his time in Galilee than
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in Judea
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:1"><I>v.</I> 1</A>):
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<I>because the Jews,</I> the people in Judea and Jerusalem, sought to
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<I>kill him,</I> for curing the impotent man on the sabbath day,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:16"><I>ch.</I> v. 16</A>.
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They thought to be the death of him, either by a popular tumult or by a
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legal prosecution, in consideration of which he kept at a distance in
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another part of the country, very much out of the lines of Jerusalem's
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communication. It is not said, He <I>durst not,</I> but, He <I>would
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not,</I> walk in Jewry; it was not through fear and cowardice that he
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declined it, but in <I>prudence,</I> because his hour was not yet come.
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Note,
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1. Gospel light is justly <I>taken away</I> from those that endeavour
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to extinguish it. Christ will withdraw from those that drive him from
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them, will hide his face from those that spit in it, and justly shut up
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his bowels from those who spurn at them.
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2. In times of imminent peril it is not only <I>allowable,</I> but
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<I>advisable,</I> to <I>withdraw</I> and <I>abscond</I> for our own
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safety and preservation, and to choose the service of those places
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which are least perilous,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:23">Matt. x. 23</A>.
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<I>Then,</I> and not till <I>then,</I> we are called to expose and lay
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down our lives, when we cannot save them without sin.
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3. If the providence of God casts persons of <I>merit</I> into places
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of obscurity and little note, it must not be thought strange; it was
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the lot of our Master himself. He who was fit to have sat in the
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highest of Moses's seats willingly walked in Galilee among the ordinary
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sort of people. Observe, He did not sit still in Galilee, nor bury
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himself alive there, but <I>walked;</I> he went about doing good. When
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we cannot do <I>what</I> and <I>where</I> we <I>would,</I> we must do
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<I>what</I> and <I>where</I> we <I>can.</I></P>
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<P>
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II. The approach of the <I>feast of tabernacles</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:2"><I>v.</I> 2</A>),
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one of the three solemnities which called for the personal attendance
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of all the males at Jerusalem; see the institution of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+23:34">Lev. xxiii. 34</A>,
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&c., and the revival of it after a long disuse,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+8:14">Neh. viii. 14</A>.
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It was intended to be both a <I>memorial</I> of the tabernacle state of
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Israel in the wilderness, and a <I>figure</I> of the tabernacle state
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of God's spiritual Israel in this world. This feast, which was
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instituted so many hundred years before, was still religiously
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observed. Note, Divine institutions are never antiquated, nor go out of
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date, by length of time: nor must wilderness mercies ever be forgotten.
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But it is called the <I>Jews' feast,</I> because it was now shortly to
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be <I>abolished,</I> as a mere Jewish thing, and left to them that
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<I>served the tabernacle.</I></P>
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<P>
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III. Christ's discourse with his <I>brethren,</I> some of his kindred,
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whether by his mother or his supposed father is not certain; but they
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were such as pretended to have an interest in him, and therefore
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interposed to advise him in his conduct. And observe,</P>
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<P>
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1. Their ambition and vain-glory in urging him to make a more public
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appearance than he did: "<I>Depart hence,</I>" said they, "<I>and go
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into Judea</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:3"><I>v.</I> 3</A>),
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where thou wilt make a better figure than thou canst here."</P>
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<P>
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(1.) They give two reasons for this advice:
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[1.] That it would be an encouragement to those in and about Jerusalem
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who had a respect for him; for, expecting his temporal kingdom, the
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royal seat of which they concluded must be at Jerusalem, they would
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have had the disciples <I>there</I> particularly countenanced, and
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thought the time he spent among his Galilean disciples wasted and
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thrown away, and his miracles turning to no account unless those at
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Jerusalem saw them. Or, "That <I>thy disciples,</I> all of them in
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general, who will be gathered at Jerusalem to keep the feast, may
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<I>see thy works,</I> and not, as here, a few at one time and a few at
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another."
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[2.] That it would be for the advancement of his name and honour:
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<I>There is no man that does any thing in secret</I> if he himself
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<I>seeks to be known</I> openly. They took it for granted that Christ
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sought to make himself known, and therefore thought it absurd for him
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to conceal his miracles: "<I>If thou do these things,</I> if thou be so
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well able to gain the applause of the people and the approbation of the
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rulers by thy miracles, venture abroad, and <I>show thyself to the
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world.</I> Supported with these credentials, thou canst not fail of
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acceptance, and therefore it is high time to set up for an interest,
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and to think of being <I>great.</I>"</P>
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<P>
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(2.) One would not think there was any harm in this advice, and yet the
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evangelist noted it is an evidence of their infidelity: <I>For neither
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did his brethren believe in him</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:5"><I>v.</I> 5</A>),
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if they had, they would not have said this. Observe,
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[1.] It was an honour to be of the kindred of Christ, but no
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<I>saving</I> honour; they that hear his word and keep it are the
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kindred he values. Surely grace runs in no blood in the world, when not
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in that of Christ's family.
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[2.] It was a sign that Christ did not aim at any secular interest, for
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then his kindred would have struck in with him, and he would have
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secured them first.
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[3.] There were those who were akin to Christ according to the flesh
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who did believe in him (three of the twelve were <I>his brethren</I>),
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and yet others, as nearly allied to him as they, did not believe in
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him. Many that have the same external privileges and advantages do not
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make the same use of them. But,</P>
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<P>
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(3.) What was there amiss in the advice which they gave him? I answer,
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[1.] It was a piece of presumption for them to prescribe to Christ, and
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to teach him what measures to take; it was a sign that they <I>did not
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believe him</I> able to guide them, when they did not think him
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sufficient to guide himself.
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[2.] They discovered a great carelessness about his safety, when they
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would have him go to Judea, where they knew the Jews sought to kill
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him. Those that believed in him, and loved him, dissuaded him from
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Judea,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+11:8"><I>ch.</I> xi. 8</A>.
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[3.] Some think they hoped that if his miracles were wrought at
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Jerusalem the Pharisees and rulers would try them, and discover some
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cheat in them, which would justify their unbelief. So. Dr. Whitby.
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[4.] Perhaps they were weary of his company in Galilee (for <I>are not
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all these that speak Galileans?</I>) and this was, in effect, a desire
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that he would <I>depart out of their coasts.</I>
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[5.] They causelessly insinuate that he neglected his disciples, and
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denied them such a <I>sight of his works</I> as was necessary to the
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support of their faith.
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[6.] They tacitly reproach him as <I>mean-spirited,</I> that he durst
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not enter the lists with the great men, nor trust himself upon the
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stage of public action, which, if he had any courage and <I>greatness
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of soul,</I> he would do, and not sneak thus and skulk in a corner;
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thus Christ's humility, and his humiliation, and the small figure which
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his religion has usually made in the world, have been often turned to
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the reproach of both <I>him</I> and <I>it.</I>
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[7.] They seem to question the truth of the miracles he wrought, in
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saying, "<I>If thou do these things,</I> if they will bear the test of
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a public scrutiny in the courts above, produce them there."
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[8.] They think Christ altogether such a one as themselves, as subject
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as they to worldly policy, and as desirous as they to <I>make a fair
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show in the flesh;</I> whereas he sought not honour from men.
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[9.] Self was at the bottom of all; they hoped, if he would make
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himself as great as he might, they, being his kinsmen, should share in
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his honour, and have respect paid them for his sake. Note,
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<I>First,</I> Many carnal people go to public ordinances, to worship at
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the feast, only to <I>show themselves,</I> and all their care is to
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make a <I>good appearance,</I> to present themselves handsomely to the
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world. <I>Secondly,</I> Many that seem to seek Christ's honour do
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really therein seek their own, and make it serve a turn for
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themselves.</P>
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<P>
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2. The prudence and humility of our Lord Jesus, which appeared in his
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answer to the advice his brethren gave him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:6-8"><I>v.</I> 6-8</A>.
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Though there were so many base insinuations in it, he answered them
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mildly. Note, Even that which is said without <I>reason</I> should be
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answered without <I>passion;</I> we should learn of our Master to reply
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with meekness even to that which is most <I>impertinent</I> and
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<I>imperious,</I> and, where it is easy to find much amiss, to seem not
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to see it, and wink at the affront. They expected Christ's company
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with them to the feast, perhaps hoping he would bear their charges: but
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here,</P>
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<P>
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(1.) He shows the difference between himself and them, in two
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things:--
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[1.] His <I>time</I> was <I>set,</I> so was not <I>theirs: My time is
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not yet come, but your time is always ready.</I> Understand it of the
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time of his going up to the feast. It was an indifferent thing to them
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when they went, for they had nothing of moment to do either where they
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were, to <I>detain</I> them <I>there,</I> or where they were going, to
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<I>hasten</I> them <I>thither;</I> but every minute of Christ's time
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was precious, and had its own particular business allotted to it. He
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had some work yet to do in Galilee before he left the country: in the
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harmony of the gospels betwixt this <I>motion</I> made by his kindred
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and his <I>going up</I> to this feast comes in the story of his sending
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forth the seventy disciples
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+10:1">Luke x. 1</A>,
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&c.), which was an affair of very great consequence; his time is <I>not
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yet,</I> for that must be done first. Those who live useless lives have
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<I>their time always ready;</I> they can go and come when they please.
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But those whose <I>time</I> is filled up with <I>duty</I> will often
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find themselves <I>straitened,</I> and they have <I>not yet time</I>
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for that which others can do <I>at any time.</I> Those who are made the
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servants of God, as all men are, and who have made themselves the
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servants of all, as all useful men have, must not expect not covet to
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be <I>masters of their own time.</I> The confinement of business is a
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thousand times better than the liberty of idleness. Or, it may be meant
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of the <I>time</I> of his appearing publicly at Jerusalem; Christ, who
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knows all men and all things, knew that the best and most proper time
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for it would be about the <I>middle of the feast.</I> We, who are
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ignorant and short-sighted, are apt to prescribe to him, and to think
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he should deliver his people, and so show himself now. The present time
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is <I>our</I> time, but he is fittest to judge, and, it may be, <I>his
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time is not yet come;</I> his people are not yet ready for deliverance,
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nor his enemies ripe for ruin; let us therefore wait with patience for
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<I>his time,</I> for all he does will be most glorious in its season.
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[2.] His <I>life</I> was <I>sought,</I> so was not <I>theirs,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:7"><I>v.</I> 7</A>.
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They, in <I>showing themselves</I> to the world, did not expose
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themselves: "<I>The world cannot hate you,</I> for you are <I>of the
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world,</I> its children, its servants, and in with its interests; and
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no doubt the world will <I>love its own;</I>" see
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+15:19"><I>ch.</I> xv. 19</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+11:10">Rev. xi. 10</A>.
|
|
|
|
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>
|
|
|
|
(2.) He dismisses them, with a design to stay behind for some time in
|
|
Galilee
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:8"><I>v.</I> 8</A>):
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+33:1-3">Exod. xxxiii. 1-3</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+9:6-11">Num. ix. 6-11</A>.
|
|
|
|
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>
|
|
|
|
3. Christ's continuance in Galilee till his <I>full time</I> was come,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:9"><I>v.</I> 9</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+42:2">Isa. xlii. 2</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:11">Luke xviii. 11</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+17:20">Luke xvii. 20</A>.
|
|
|
|
We may do the work of God <I>privately,</I> and yet not do it
|
|
<I>deceitfully.</I></P>
|
|
|
|
<P>
|
|
|
|
5. The great expectation that there was of him among the Jews at
|
|
Jerusalem,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:11-14"><I>v.</I> 11-14</A>.
|
|
|
|
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>
|
|
|
|
(1.) They could not but think of him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:11"><I>v.</I> 11</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+20:27">1 Sam. xx. 27</A>.
|
|
|
|
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>
|
|
|
|
(2.) The people differed much in their sentiments concerning him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:12"><I>v.</I> 12</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+12:51,52">Luke xii. 51, 52</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+37:7">Ezek. xxxvii. 7</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:13"><I>v.</I> 13</A>):
|
|
|
|
<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>
|
|
|
|
<A NAME="Joh7_14"> </A>
|
|
<A NAME="Joh7_15"> </A>
|
|
<A NAME="Joh7_16"> </A>
|
|
<A NAME="Joh7_17"> </A>
|
|
<A NAME="Joh7_18"> </A>
|
|
<A NAME="Joh7_19"> </A>
|
|
<A NAME="Joh7_20"> </A>
|
|
<A NAME="Joh7_21"> </A>
|
|
<A NAME="Joh7_22"> </A>
|
|
<A NAME="Joh7_23"> </A>
|
|
<A NAME="Joh7_24"> </A>
|
|
<A NAME="Joh7_25"> </A>
|
|
<A NAME="Joh7_26"> </A>
|
|
<A NAME="Joh7_27"> </A>
|
|
<A NAME="Joh7_28"> </A>
|
|
<A NAME="Joh7_29"> </A>
|
|
<A NAME="Joh7_30"> </A>
|
|
<A NAME="Joh7_31"> </A>
|
|
<A NAME="Joh7_32"> </A>
|
|
<A NAME="Joh7_33"> </A>
|
|
<A NAME="Joh7_34"> </A>
|
|
<A NAME="Joh7_35"> </A>
|
|
<A NAME="Joh7_36"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ at the Feast of Tabernacles.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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?
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Here is,
|
|
|
|
I. Christ's public preaching in the temple
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:14"><I>v.</I> 14</A>):
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+25:6">Matt. xxv. 6</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+50:7,8">Isa. l. 7, 8</A>.
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+8:17,18">Neh. viii. 17, 18</A>.
|
|
|
|
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.
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+34:22,23,Mal+3:1">Ezek. xxxiv. 22, 23; Mal. iii. 1</A>.</P>
|
|
|
|
<P>
|
|
|
|
II. His discourse with the Jews hereupon; and the conference is
|
|
reducible to four heads:</P>
|
|
|
|
<P>
|
|
|
|
1. Concerning <I>his doctrine.</I> See here,</P>
|
|
|
|
<P>
|
|
|
|
(1.) How the Jews <I>admired</I> it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:15"><I>v.</I> 15</A>):
|
|
|
|
<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>
|
|
|
|
(2.) What he <I>asserted</I> concerning it; three things:--</P>
|
|
|
|
<P>
|
|
|
|
[1.] That his <I>doctrine</I> is <I>divine</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:16"><I>v.</I> 16</A>):
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+18:18">Deut. xviii. 18</A>),
|
|
|
|
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>
|
|
|
|
[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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:17"><I>v.</I> 17</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+111:10">Ps. cxi. 10</A>.
|
|
|
|
Those who <I>resemble</I> God are most likely to <I>understand</I>
|
|
him.</P>
|
|
|
|
<P>
|
|
|
|
[3.] That hereby it appeared that Christ, as a teacher, did not speak
|
|
<I>of himself,</I> because he did not seek himself,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:18"><I>v.</I> 18</A>.
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
(1.) He argues against them by way of <I>recrimination,</I> convicting
|
|
them of far worse practices,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:19"><I>v.</I> 19</A>.
|
|
|
|
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>
|
|
|
|
Here the <I>people</I> rudely interrupted him in his discourse, and
|
|
contradicted what he said
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:20"><I>v.</I> 20</A>):
|
|
|
|
<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>
|
|
|
|
(2.) He argues by way of appeal and vindication.</P>
|
|
|
|
<P>
|
|
|
|
[1.] He appeals to <I>their own sentiments</I> of this miracle: "<I>I
|
|
have done one work, and you all marvel,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:21"><I>v.</I> 21</A>.
|
|
|
|
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>
|
|
|
|
[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>
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:23"><I>v.</I> 23</A>)
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+6:32"><I>ch.</I> vi. 32</A>),
|
|
|
|
Moses did not give it them, but God; nay, and it was not of Moses
|
|
first, but <I>of the fathers,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:22"><I>v.</I> 22</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:17">Gal. iii. 17</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:14">Gal. iii. 14</A>.</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<I>Thirdly,</I> The inference Christ draws hence in justification of
|
|
himself, and of what he had done
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:23"><I>v.</I> 23</A>):
|
|
|
|
<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>
|
|
|
|
He concludes this argument with that rule
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:24"><I>v.</I> 24</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+1:17">Deut. i. 17</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:27,28">Matt. xxiii. 27, 28</A>),
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:7">Phil. ii. 7</A>),
|
|
|
|
was in the <I>likeness of sinful flesh</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:3">Rom. viii. 3</A>),
|
|
|
|
had <I>no form nor comeliness,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:2">Isa. liii. 2</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+11:3,1Sa+16:7">Isa. xi. 3, and 1 Sam. xvi. 7</A>.
|
|
|
|
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>
|
|
|
|
3. Christ discourses with them here concerning <I>himself,</I> whence
|
|
he came, and whither he was going,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:25-36"><I>v.</I> 25-36</A>.</P>
|
|
|
|
<P>
|
|
|
|
(1.) <I>Whence he came,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:25-31"><I>v.</I> 25-31</A>.
|
|
|
|
In the account of this observe,</P>
|
|
|
|
<P>
|
|
|
|
[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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:25"><I>v.</I> 25</A>.
|
|
|
|
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>
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:20"><I>v.</I> 20</A>.
|
|
|
|
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>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:26"><I>v.</I> 26</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:15">Matt. xxiii. 15</A>.
|
|
|
|
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>
|
|
|
|
<I>Secondly,</I> By their exception against his being the Christ, in
|
|
which appeared more malice than matter,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:27"><I>v.</I> 27</A>.
|
|
|
|
"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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+5:2">Mic. v. 2</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+2:4,5">Matt. ii. 4, 5</A>.
|
|
|
|
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>
|
|
|
|
[2.] Christ's answer to this objection,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:28,29"><I>v.</I> 28, 29</A>.</P>
|
|
|
|
<P>
|
|
|
|
<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>
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+11:27">Matt. xi. 27</A>.</P>
|
|
|
|
<P>
|
|
|
|
[3.] The provocation which this gave to his enemies, who hated him
|
|
because he <I>told them the truth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:30"><I>v.</I> 30</A>.
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+11:10">Rev. xi. 10</A>.
|
|
|
|
<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>
|
|
|
|
[4.] The good effect which Christ's discourse had, notwithstanding
|
|
this, upon some of his hearers
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:31"><I>v.</I> 31</A>):
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:2">1 Thess. ii. 2</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+1:26">1 Cor. i. 26</A>.
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+35:5,6">Isa. xxxv. 5, 6</A>),
|
|
|
|
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>
|
|
|
|
(2.) <I>Whither he was going,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:32-36"><I>v.</I> 32-36</A>.
|
|
|
|
Here observe,</P>
|
|
|
|
<P>
|
|
|
|
[1.] The design of the Pharisees and chief priests against him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:32"><I>v.</I> 32</A>.
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Sa+22:17,18">1 Sam. xxii. 17, 18</A>.</P>
|
|
|
|
<P>
|
|
|
|
[2.] The discourse of our Lord Jesus hereupon
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:33,34"><I>v.</I> 33, 34</A>):
|
|
|
|
<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>
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+17:11"><I>ch.</I> xvii. 11</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:13"><I>ch.</I> iii. 13</A>.
|
|
|
|
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>
|
|
|
|
<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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:28">Prov. i. 28</A>.
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+17:22">Luke xvii. 22</A>);
|
|
|
|
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>
|
|
|
|
<A NAME="Joh7_37"> </A>
|
|
<A NAME="Joh7_38"> </A>
|
|
<A NAME="Joh7_39"> </A>
|
|
<A NAME="Joh7_40"> </A>
|
|
<A NAME="Joh7_41"> </A>
|
|
<A NAME="Joh7_42"> </A>
|
|
<A NAME="Joh7_43"> </A>
|
|
<A NAME="Joh7_44"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Gospel Invitation.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
In these verses we have,</P>
|
|
|
|
<P>
|
|
|
|
I. Christ's discourse, with the explication of it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:37-39"><I>v.</I> 37-39</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+23:36">Lev. xxiii. 36</A>.
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:20">Prov. i. 20</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+55:1">Isa. lv. 1</A>.</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:1">Heb. x. 1</A>.
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
4. A gracious promise annexed to this gracious call
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:38"><I>v.</I> 38</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:14"><I>ch.</I> iv. 14</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+2:13">Jer. ii. 13</A>.
|
|
|
|
[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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+4:23">Prov. iv. 23</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+5:10">1 John v. 10</A>.
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+10:11">Prov. x. 11</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+5:15,16">Prov. v. 15, 16</A>.</P>
|
|
|
|
<P>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&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</A>);
|
|
|
|
that the <I>dry land</I> should become <I>springs of water</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+41:18">Isa. xli. 18</A>);
|
|
|
|
that there should be <I>rivers in the desert</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+43:19">Isa. xliii. 19</A>);
|
|
|
|
that gracious souls should be like a <I>spring of water</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+58:11">Isa. lviii. 11</A>);
|
|
|
|
and the church a <I>well of living water,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=So+4:15">Cant. iv. 15</A>.
|
|
|
|
And here may be an allusion to the waters issuing out of Ezekiel's
|
|
temple,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+47:1">Ezek. xlvii. 1</A>.
|
|
|
|
Compare
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+22:1">Rev. xxii. 1</A>,
|
|
|
|
and see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+14:8">Zech. xiv. 8</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+12:3,55:1">Isa. xii. 3; lv. 1</A>.
|
|
|
|
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>
|
|
|
|
5. Here is the evangelist's exposition of this promise
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:39"><I>v.</I> 39</A>):
|
|
|
|
<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>
|
|
|
|
(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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+16:17,18">Mark xvi. 17, 18</A>);
|
|
|
|
all receive his sanctifying graces. The gift of the Holy Ghost is one
|
|
of the great blessings promised in the new covenant
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:39">Acts ii. 39</A>),
|
|
|
|
and, if <I>promised,</I> no doubt <I>performed</I> to all that have an
|
|
interest in that covenant.</P>
|
|
|
|
<P>
|
|
|
|
(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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:5"><I>ch.</I> iii. 5</A>.
|
|
|
|
When the apostles spoke so <I>fluently</I> of the things of God, as the
|
|
Spirit gave them utterance
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:4">Acts ii. 4</A>),
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+42:1">Isa. xlii. 1</A>),
|
|
|
|
is now <I>satisfied</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:11">Isa. liii. 11</A>),
|
|
|
|
is now <I>justified</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+3:16">1 Tim. iii. 16</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joe+2:28">Joel ii. 28</A>,
|
|
|
|
and accomplished,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:1">Acts ii. 1</A>,
|
|
|
|
&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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+13:31"><I>ch.</I> xiii. 31</A>);
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+14:16"><I>ch.</I> xiv. 16</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:23"><I>ch.</I> xii. 23</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:4">Acts i. 4</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:43"><I>v.</I> 43</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:41"><I>v.</I> 41</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+11:1">Isa. xi. 1</A>),
|
|
|
|
that out of Bethlehem should <I>arise the Governor,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mic+5:2">Mic. v. 2</A>.
|
|
|
|
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>
|
|
|
|
3. Others were <I>enraged against him,</I> and they <I>would have taken
|
|
him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:44"><I>v.</I> 44</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="Joh7_45"> </A>
|
|
<A NAME="Joh7_46"> </A>
|
|
<A NAME="Joh7_47"> </A>
|
|
<A NAME="Joh7_48"> </A>
|
|
<A NAME="Joh7_49"> </A>
|
|
<A NAME="Joh7_50"> </A>
|
|
<A NAME="Joh7_51"> </A>
|
|
<A NAME="Joh7_52"> </A>
|
|
<A NAME="Joh7_53"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>
|
|
The Officers' Testimony of Christ.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:32"><I>v.</I> 32</A>.
|
|
|
|
Now here we are told,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+112:10,Ne+6:16">Ps. cxii. 10; Neh. vi. 16</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. The reason which the officers gave for the non-execution of their
|
|
warrant: <I>Never man spoke like this man,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:46"><I>v.</I> 46</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
(1.) That if they embrace the gospel of Christ they will <I>deceive
|
|
themselves</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:47"><I>v.</I> 47</A>):
|
|
|
|
<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>
|
|
|
|
(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>
|
|
|
|
[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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:18,Joh+4:53">Matt. ix. 18; <I>ch.</I> iv. 53</A>),
|
|
|
|
and more believed in him, but wanted courage to confess him
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+12:42"><I>ch.</I> xii. 42</A>);
|
|
|
|
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>
|
|
|
|
[2.] That they will link themselves with the despicable vulgar sort of
|
|
people
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:43"><I>v.</I> 43</A>):
|
|
|
|
<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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+119:99,100">Ps. cxix. 99, 100</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:52">Luke xi. 52</A>.
|
|
|
|
<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>
|
|
|
|
II. What passed between them and Nicodemus, a member of their own body,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:50"><I>v.</I> 50</A>,
|
|
|
|
&c. Observe,</P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
(1.) Who it was that appeared against them; it was Nicodemus, <I>he
|
|
that came to Jesus by night, being one of them,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:50"><I>v.</I> 50</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+19:39"><I>ch.</I> xix. 39</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) What he alleged against their proceedings
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:51"><I>v.</I> 51</A>):
|
|
|
|
<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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:1-21"><I>ch.</I> iii.</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+25:18">Acts xxv. 18</A>.
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:52"><I>v.</I> 52</A>.
|
|
|
|
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>
|
|
|
|
(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>
|
|
|
|
(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>
|
|
|
|
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>
|
|
|
|
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