2'2. Ye worship ye know not what. This probably refers to the comparative ignorance and corruption of the Samaritan worship. Though they received the live books of.Moses, yet they rejected the prophets, and of course all that the prophets had said respecting the true God. ()riginally, also, they Had joined the Wiirsliip of idols to that >f the true God. See 2 Kings xvii. 2G -34. They had, moreover, no authority for building their temple and conducting public; worship by sacrifices there. On all these accounts they wer» opting in an unauthorized mamier.
22 Ye worship "^ ye know not what: we know what we worshij); for ' salvation is of the Je*is.
23 But the hour cometh, and now
They were not obeying the true God, nor ofTering the worship which he had commanded or would approve. Jesus thus indirectly settled the question which she had proposed to him, yet in such a way as to show her that it was of much less importance than she had supposed. If IFe know. We Jews. This they knew because God had commanded it; because they worshipped in a place commanded by God; and because they did it in accordance with the direction and teaching of the prophets. ^ Salvation is of the Jews. They have the true religion and the true form of worship; and tlie Messiah, who will bring salvation, is to proceed from them. See Luke ii. 30; iii. 6. Jesus thus affirmfl that the Jews had the true form of the worship of God. At the same time he was sensible how much they had cor rupted it, and on various occasions reproved them for it.
i 23. And nova is. The old dispcnsa- I tion is about to pass away, and the new one commence. Already there is sc much light that God may be worshipped acceptably in any place. ^ The true worshippers. All w'lio truly and sincerely worship God. They who do it with tiie heart, and not merely inform. ^ In spirit. The word spirit, here, stands opposed to rites and ceremonies, and to. the pomp of external worship. It refers to the mind, the soul, the heart. They shall worship God with a sincere mind; with the simple oflering of gratitude and prayer: with a desire to glorify him, and without external pomp and splendor. Spiritiml worship^ is that where the heart is olVorcd to God and where we do not depend on external forms for acceptance. H In truth. Not through the medium of shadows and tvpcs; not by means ol sacrifices and bloody ollirings; Init in the manner represented or ty|)ified by all these, lleb. ix. '.», 24. In the true way of direct access to God through Jesus Christ. ^ For the Father leiJselh, <Stc. Jeatu is, whep the true worshippers shall worship the Faiiier in S|jirit * and in truth: for the Fallier secUeth such to worsliip him.
24 (ir«l ' in a spirit: and they that worship liim must worship hivi in spirit and in truth.
25 The woman saith unto liim, I
gives two reasons why this kind of worship should take place. One is, that God sought it, or desired it. He had appointed the old mode, but he did it because he sougiit to lead the mind to himself even by them, and to prepare the people for the purer system of the gospel. And 7iow he sought or desired that those who worshipped him should worship him in that manner. He intimated his will by Jesus Christ.
24. God is a spirit. This is the sefotid reason why men should worship him in spirit and iu truth. By this is meant that God is without a body; that he is not material, or composed of parts; that he is invisible, in every place, pure and holy. This is one of the first truths of religion, and one of the sublimest truths ever presented to the mind of man. Almost all nations have had some idea of God as gross or material, but the Bible declares that he is a pure spirit. As he is such a spirit, he dwells not in temples made with hands (Acts vii. 48), neither is worshipped with men's hands as though he needed any thing, seeing he giveth to all life, and breath, and all things. Acts xvii. 25. A pure, a holy, a spiritual worship, therefore, is such as he seeks — the offering of the S07I.I rather than the formal offering o( the body — the homage of the heart rather than that of the lips.
25. / know. As the Samaritans acknowledged the five books of Moses, 80 they e.xpected also the coming of the Messiah. IT Which is called Christ. These are probably the words of the evangelist, as it is not likely that the woman would explain the name on such an occasion. IF Will tell us all things. Jesis had decided the question proposed to him (vcr. 20) in favor of the Jews. The woman does not seem to have been satisfied with his answer, and said that the Messiah would tell them all about this question. Probably she was •xpecting that he would soon appear.
know that aicsf.iixS cometh, which is calied Christ: when he is come, ho will lell us all things.
2G.Tesus saith unto her, ' I that speak unto thee am he.
27 And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, c c.9.37.
26. / — am he. I am the Messiah- This was the first time that he openly professed it. He did not do it yet to the Jews, for it would have excited en vy and opposition. But nothing could be apprehended in Samaria; and as the woman seemed reluctant to listen to him as a prophet, and professed her willingness to listen to him as the Messiah, he openly declared that he was the Christ, that by some means he might save her soul. From this we may learn, 1st. The great wisdom of the Lord Jesus in leading the thoughts along to the subject of practical personal religion. 2d. His knowledge of the heart and of the fife. He must be, therefore, divine. 3d. He gave evidence here that he was the Messiah. This was the design of John in writing this gospel. He has, therefore, recorded this narrative, which was omitted by the other evangelists. 4th. We see our duty. It is to seize on all occasions to lead sinners to the belief that Jesus is the Christ, and to make use of all topics of conversation to teach them the nature of religion. There never was a model of so much wisdom in this as the Saviour; and we shall be successful only as we diligently study his charac ter. 5th. We see the nature of religion. It does nut consist merely in external forms. It is pure, spiritual, active — an ever-bubbling fountain. It is the worship of a pure and holy God, where the heart is offered, and where the desires of an humble soul are bieathed out for salvation.
27. Upon this. At this time. ^ j\rarveiled. Wondered. They wondered because the Jews had no intercourse with the Samaritans, and they were surprised that Jesus was engaged with her in conversation. ^ Yet no man said. No one of the disciples. They had a respect and reverence for him, and did not dare to ask him the reason of liis conduct, or even to appear to reprov*
What seekcst thou 1 or, Why talkest thou with her 1
28 The woman then left her water-pot, and went her way into the city, and saith to the men,
29 Come, see a uvan, which told me all things that ever I did: Is not this the Christ ]
30 Then they went out of the 3ity, and came unto him.
31 In the mean-while his disci-
tiim. — We should be confident that Je- BU8 13 right, even if we cannot fully understand ail that he docs.
28. Lffl her water-pot. Her mind was greatly excited..She was disturbed, and na.stened to the city in great agitation to make this known..She seems to have been convinced that he was the Messiah, and went immediately to make it known toothers. — Our first business, when we have found the Saviour, should be to make him known also to others.
29. h not this the Christ? Though the probably believed it, yet she proposed it modestly, lest she should appear to dictate in a case whicii was so important, and which demanded so much attention. The evidence on which jhe was satLsfied that he was the Messiah was, that he had told her all things that she had done — perhaps much more than is here recorded. The (juesiion which she submitted to them was, whether this was not satisfactory proof that he was the.Messiah?
30. They went out of the city. The men of the city left it and went to Jesus, to hear and examine for themselves.
33. Hath any man brought him? &.c. This is one of the many instances in which the disciples were slow to understand the -Saviour.
34. My meat, &c. Jesus here explains what he said in ver. 32. His preat object — the great design of his life -—was to do the will of God. He came to that place weary and thirsty, and at ihe usual time of meals, probably an hungered. Yet an opportunity of doing rood presented itself, and he forgot his fatigue and hunger, and found <-onifort and joy in doing the will of (Jod — in doing good -in seeking to save n soul.
32 But he said unto them, I have meat to eat that ye know not of.
33 Therefore said the disciples one to another, Hath any man brought him au^ht to eat?
31 Jesus saith unto them. My " meat is to do the will of him that sent me, and to finish * his work.
35 Say not ye, There are yet foui b c.n.4.
This one great object absorbed al) his powers, and made him forget his weariness and the wants of nature. The mind may be so absorbed in doing the will of (lod as to forget all other things. Intent on this, we inav rise above fatigue, and hardship, and want, and bear ail with pleasure in seeing the worl; of God advance. See Job xxiii. 12: "1 have esteemed the words of his lips more than my necessary food." Wo may learn, also, that the main business of life is not to avoid fatigue, or to seek the supply of our temporal wants, but to do the will of God. The mere sup ply of our temporal neces.sities, though most men make it an object of their chief solicitude, is a small consideration in the sight of him who has just views of the great design of human life. ^ The will of him that sent me. The will ol CJod m regard to the salvation of men. See John vi. 38. ' To finish his work. To complete or fully to do the work which he has commanded in regard to the salvation of men. It is his work to provide salvation, and his to redeem, and his to apply the salvation to the heart. Jesus came to do it by teaching, by his example, and bv dying to redeem. And he sliows us that we should 1)9 diligent. If he was so diligent fjr ou welfare; if he bore fatigue and want to benefit us, then wr should be diligent al.so in regard to our own salvation, and also in seeking the salvation of others. 3.i. Say not ye. This seems to have been a proverb. Ye say — that is, men say. 1i Four months and. Sec. The common time from sowing the seed to the harvest, in Juden, was about four months. The meaning of this passage may be thus expressed: ' The husbandman, when he sows his seed, is compelled to wait a considerable penod be-
months, and then L-ometh liurvpst 1 behold, I say unto you, Lift up your eyes, and h)ok on the fields, for they are white already to " harvest.
3G And he that reapeth recciveth wages, and gathereth fruit * unto fore ii produces a crop. He is encouraged in sowing it; he expects fruit; his labor is lightened by that expectation. But it is not immediate. It is remote. But it is not so with m;/ preaching. The seed has already sprung up. Scarce was it sown before it i)roduced an abundant harvest. The gospel was jupt preached to a woman, and see how many of the Samaritans come to hear it also. There is, therefore, more encouragement to labor in this field than the farmer has to sow his grain.' IT Lift up your eyes. See the Samaritans coming to hear the gospel. ^ They are white. Grain, when ripe, turns from a green to a yellow, or light color, indicating that it is time to reap it. So here were indications that the gospel was effectual, and that the harvest was to be gathered in. Hence we may learn, 1st. That there is as much encouragement to attempt to save souls as the farmer has to raise a crop.' 2d. That the gospel is fitted to make an immediate impression on the minds of men. We are to expect that it will. We are not to wait to some future period, as if we could not expect immediate results. This wicked and ignorant people — Httle likely, apparently, to be affected — turned to God, heard the voice of the Saviour, and came in multitudes to him. 3d. We are to expect revivals of religion. Here was one instance of it under the Saviour's own preaching; multitudes were excited, moved, and came to learn the way of life. 4th. We know not how much good may be done by conversation with even a single individual. This convsrsation with a woman resulted in a deep interest felt throughout the city, and in ttie conversion of many of them to God. So a single individual may often be the means, in the hand of God, of leading many to the cross of Jesus. 5th. What evils may follow from neglecting to do our duty! How easily might Jesus have alleged, if he Iwd been like many of his professed life eternal; that both ' he that sowetli and he that reapeth may rejoice together.
37 And herein is that saying true, One '' soweth, and another reapeth.
disciples, that he was weary, that he was hungry, that it was esteemed improper to converse with a woman alone, that she was an abandoned character, and there could be little hope of doing her good! How many consciences of ministers and Christians would have been satisfied with reasoning like this! Yet Jesus, in spite of his fatigue and thirst, and all the difficulties of the case, seriously set about seeking the conversion of this woman. And behold what a glorious result! The city was moved, and a great harvest was found ready to be gathered in! Let us not be weary in well doing, for in due season we shall reap if we faint not.
36. He that reapeth. He that gathers the harvest, or he who so preaches that souls are converted to Christ. IT Receiveth wages. The laborer in the harvest receives his hire. Jesus says it shall be thus with those who labor in the ministry: He will not suffer them to go unrewarded. See Dan..\ii. 3. Matt. XLX. 28. Gathereth fruit unto life eternal. Converts souls, who shall inherit eternal life. The harvest is not temporary, hke gathering the grain, but shall result in eternal life, t That both he that soweth, &lc. It is a united work. It matters little whether we sow the seed, or whether we reap the harvest. It is part of the same work; and whatever part we may do, we should rejoice. God gives the increase, while Paul may plant, and Apollos water. The teacher in the Sunday school who sows the seed in early fife, shall rejoice with the minister of the gospel who may gather in the harvest, and both join in giving all the praise to God.
37. That saying. That proverb. This proverb is found in some of the Greek writers. — Grotius. Similar proverbs were in use among the Jews. See Isa. Lxv. 21, 22; Lev. x.xvi. 16; Micah vi. 15. ^ One soweth, &.c. One man may preach the gospel, and with little apparent effect • another, succeed
38 I sont you to reap thatwhere- Dn ye bestowed no labour: other * men laboured, and ye are entered into tliPir labours.
39 And many of the Samaritans
41 And many more be. ieved l-ecause of liis own word;
42 And said unto the woman. Now we believe, not because of thy saying; for ' we have heard him
of that city believed on him for the ourselves, and know that this is insaying ^ of the woman, which tes- ' ' •' '^' ' tified, He told me all that ever I did.
40 So when the Samaritans were come unto him, they besought him that he w(juld tarry with them: and he abode there two days.
ing him, may be crowned with eminent success. The seed, loiij' buried, may spring up in an abundant harvest.
38. / sent you. In the commission given you to preach the gospel. You nave not labored or toiled in preparing the way for the great harvest which is now to be gathered in. ^ Other men labored. (1.) Tlie prophets, who long labored to prepare tlie way for the coming of the Messiah. (2.) The teachers among the Jews who have read and explained the law, and taught the people. (3.) John the Baptist, who came to prepare tlie way. And, (4.) The Saviour himself, who, by his personal ministry, taught the people, and prepared them for the success which was to attend the preaching of the apostles. Especially dia Jesus lay the foundation for tiic rapid and extensive spread of the gospel. lie saw comparatively htde fruit of his ministry. He confined nis labors to Judea; and even there he was occupied in sowing seed whicii chiefly sprang up after his death. From this we may learn, 1st. That tlie man who is crowned with eminent success has no cause of fMxisling over otliers, any more than the man who reaps a field of grain should boa.il over tiie man who sowed it. The labor of both is equally necessary; and tJM labor of both would be u.selesa if ffoD did not give tiie increa.'^e. '2d. \Vc should tiot be discouraged if we do not meet with nnmcdiatc success. The man that sows, is not disheartened because he docs not seethe harvest immc^/in^c/i/ spring up. We arc to sow our seed in ilu' morning, and ill ti>o evening we arc not to with- deed the Ciirist, the Saviour of the
43 Now after two days he depart ed thence, and went into Galilee.
44 For Jesus himstlf testified, that '' a prophet hath no honour in his own country.
hold our hand, for we know not whetiier shall prosper, this or that. And we are to go forth bearing precious seed, though wei-ping, knowing that we shall come again rejoicing, bearing our sheaves with us. Eccl. xi. 4. Ps. cx.\vi. 6. 3d. Every part of the work of the ministry, and of teaching men, is needful, and we should rejoice that we are permitted to bear any part, however humble, in bringing sinners to the knowledge of our Lord and Saviour, Jesus Christ. 1 Cor. xii. 21—24.
39 — 12. Many of the Samaritans believed. There is seldom an instance of so remarkable success as this. From a single conversion, in circuntstances, in a place, and witii an individual, little hkely to be attended with such results, many sinners were converted; many believed on the testimony of the woman; many more came to hear, and believed because they heard him themselves. We should never despair of doing good in the most unpromising circumstances; and we should seize upon overy opportunity to converse with sinners on the great subject ol their souls' salvation.
43. Into Galilee. Into some of the parts of Galilee, though evidently not into Nazareth, but probably direct to Cand. Ver. 4G.
44. For Jesus himself testified, &C. See Matt. xiii. ^1. The connexion of this verse with the i)receding mav bo thus explained: ' Jesus went to (Jalileo, hut not to Nazareth, for lie tesirtied,' &c. Or, 'Jesus went to Galilee, ni Ihoush he had said that a prophet had no honor in his own country, yet be
45 TIh>ii, when lie \\ as come into (jiilik'e, llie (ialilcans received liiin, havinjr seen " all the things that he did at Jerusalem, at the feast: for * they also went unto the feast.
46 So Jesus came again into Cana of Galilee, where he made ' the water wine. And there was a certain ' nobleman, whose son was flick at Capernaum.
47 When he heard that Jesus
was come out of Judea into Galilee, lie went unto him, and besought cause lie foreknew that the Galileans would many of them believe on him, he went at this time.
45. Eeceived him. Received him kindly, or as a messenger of God. They had seen his miracles, and believed on him.
46. A certain nobleman. One who was of the royal family, connected by birth with Herod Antipas; or, one of the officers of the court, whether by birth allied to him or not. It seems that his ordinary residence was at Capernaum. Capernaum was about a day's journey from Cana, where Jesus then was.
47. He loenl unto him. Though high in office, yet he did not refuse to go personally to Jesus to ask his aid. He felt as a father; and beheving, after all that Jesus had done, that he could cure nis son, he travelled to meet him. — If men receive benefits of Christ, they must come in the same manner. The rich and the poor, the high and the low, must come personally as humble suppliants; and must be willing to bear all the reproach that may be cast on them for thus coining to him. This man showed strong faith in being willing thus to go to Jesus; but he erred in supposing that Jesus could heal only oy his being present with his sou. H Would come down. It is probable that the miracles of Jesus heretofore had oeen performed only on those who were present with him. And this nooleinan seems to have thought that this was necessary. One design of Jesus in (vorkiiig this miracle was to show him iiai this was not necessary. Hence he him that he woild come down, and heal his son: for he was at the point of death.
48 Then said Jesus unto him, Except ye see signs "^ and wonders, ye will not believe.
49 The nobleman saith unto him, Sir, come down ere my child die.
50 Jesus saith unto him, Go ' thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way.
did not go down to Capernaum, but healed him where he was.
48. Except ye see sig7is, &i,c. This was spoken not to the nobleman only, but to the Galileans generally. The Samaritans had believed without any miracle. The Galileans he said were less disposed to believe him than even they were. And though he had wrought miracles e?tough to convince them, yet unless they continually saw them, they would not believe.
49. Come doivn, &c. The earnestness of the nobleman evinces the deep and tender anxiety of a father. So anxious was he ibr his son that he was not willing that Jesus should delay a moment — not even to address the people. He still seems to have supposed that Jesus had no power to heal his son except he was prese7it with him.
50. Go thy vmy. This was a kind and tender address. It was designed to convince him that he could work a miracle though not personally present 11 Thy son liveth. Thy son shall re cover. Or he shall be restored to health according to thy request. ^ The man believed. The manner in which Jesus spoke it, and the assurance he gave, convinced the man that he could heal him there as well as to go to Capernaum to do it. This is an instance ot the power ^f Jesus to convince the mind; to soothe doubts; to confirm faith; and to meet our desires. He blesses not always in the manner ir which we ask, biU he grants us oui mam wish. The fathei wished his soi healed by Jesus' going down to Caper naum. Jesu5 healed him. but not it down, liis servants met him, and; and himselfbelieved,* and his whole told him. sayiiicr, Thy son livcth.
52 Then iiifiiiired ho of thom the hour wlion he be^an to amend. And thoy said unto him, Yesterday at the seventh hour the fever left
53 So the father knew tliat it ivas { at the same " liour, in the which Jesus said unto him. Thy son liveth:
the way in which lie asked it to be done. — God will bear our prayers, and grant our requosi.s, but ol'ion not in ilic precise mmnter in which we a.sk it. It is his to judge of the best way of doing us good.
.5-2. The seventh hour. About one o'clock in the afternoon.
.03. The same hour. The very time when Jesus spoke. ^ The ftver left him. It seems that it left him suddenly and entirely; so much so, that they worn to inform the father, and to conifurt iiirn; and also, doubtless to apprize birn that it was not necessary to ask aid from Jesus. From this miracle we may learn, 1st. That Jesus had an intimate knowledge of all things. He knew the case of this son — the exicnt of his disease — where be wa.s — and lluis bad power to heal him. 2d. That Jesus had Almighty power. Nothing else could have healed this child. Nor could i' be pretended that be did it by any natural means. He was far away horn him; and the child knew not the source of the power that healed him. It could not be pretended that there was any collusion or jugglery. The father came in deep an.xiety. The servants saw the cure. Jesus was at a distance. And all bears the marks of being the simple energy of God — put forth with rcpial ease to heal whether far or near. Thus he can save the sinner. '.?d. We sec the bewvolincr of Jesus. Ever ready to aid, to heal, or to save, he may be called on at all limes, and will not be called on in vain. If IJimsdf hvlirvfd. This miracle removed all bis iloulits, and he beriiniea real disciples and liiend of Jcsua. ' His whole house. His whole family. Wc may learn from this, 1st. That sickness, or deep atlliction, is often the means of great good. Here the sickness of the son resulted in tl e faith of 20*
51 This is again the second miracle 'hat Jesus did, wlien he was come out of Judca into CJalilee. CIIAPTKU V.
AFTER this there was a feast ' of the Jews; and Jesus went up to Jerusalem.
2 Now there is at Jerusalem, by
all the family. God often takes away earthly blessings for a lime that he may impart rich spiritual mercies. 2d. The faiiier o) a family may be the means of the salvation of his children. Here the eflbrt of a parent resulted in their conversion to Christ.:'.d. There is great beauty and propriety when sickness thus results in piety. For that, it is sent, (iod does not willingly grieve or afflict the children of men. And when afflictions thus terminate, it will be cause of perfect joy and ceaseless praise. 'Itli. There is a peculiar charm when piety thus comes into the families of the rich, and the noble. It is so unusual; their example and influence go so far; it overcomes' so many temptations, and aflbrds opportunities of doing so much good, that there is no wonder that the evangelist selected this instance as one of the cHects of the power, and preach ing of the Lord Jesus Christ.
1. A feast. Probably the passover, thouiih it is not certain. There were two other feasts — the Pentecost, and the feast of tabernacles, at which all the males were required to be prcsciU; and it might have been one of them. It is of no consequence, however, which ot them is intended.
2. The sheep market. This might have been rendered the sheep-sale, or ih« gale through which ibe sheep were la. ken into the ciiy for sacrilicc. 'i'ho marginal rendering is, ^i/e; and the word ' rnarket' is not in ilie original; nor is a ' sherp-marhel' meniioiicd in iho scriptures, or in any of the Jewish writ ings. A sheep-f:ale is reiieairdly nu-ntioned by Nenemiah (ch. iii. 1. '.12..\ii. 3i).), being thai hy which '.liccpand oxen were broiigh' inio ilic r\'y.\s these were brought maii'ly for incnlicc, ihci
the sheep ^murhel^ a pool, which is called in the Hebrew tongue Bethesda, having five porches.
gate was doubtless near the temple, and near the present place which is shown as the pool of Bethesda. ^ A pool. This word may either mean a small lake or pond in which one can swim; or a place for fish; or any waters collected for bathing, or washing. It refers here to a collection of waters having medicinal properties. 1^ Hebrew to7igue. Hebrew language. The language then spoken which did not differ essentially from the ancient Hebrew. '^ Belhesda. The house of mercy. It was so called on account of its strong healing properties — the property of restoring health to the sick and infirm. Il Five porches. The word porch commonly means a covered place surrounding a building in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments in which the sick could remain, from each one of wliich they could have access to the water. A little to the north-east of the mosque of Omar — the ancient site of the temple. This place is still shown. It is covered, and the descent to it is by steps. There is at present no water in it, but there can be little doubt that this is the same place where the pool of Bethesda was in the time of the Saviour. It is one hundred and twenty feet long, forty broad, and eight deep; and at one end there are the remains of three or four arches which may be the ruins of the porches. In tlve time of Sandys (1611) the spring was t'ound running, but in small quantities; in the time of JMaundrell (1697) the stream did not run. Probably in his time, as now, the water which had formerly filtered thro\igh the rocks was dammed up by the rubbisli.
3. Impotent folk. Sick people; or people who were weak and feeble by long disease. The word means those who were fcthle rather than those who were atTlicied with aa^ir disease. 1i Halt. Lame. II Withered. Those who were afflicted with one form of the palsy that withered or dried up the part afiected. See Note. Matt. iv. 24. ^\ Movin<r of\
withered, waiting for the moving of the water.
4 For an angel went down at a certain season into the pool, and troubled the water: whosoever then
the water. It appears that this pool bad medicinal properties only when it was agitated, or moved. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of peculiar properties, and that about these times the people assembled in multitudes who were to be healed.
4. An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the effect, and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews and the sacred writers were in the habit of attributing all favors to the ministry of the angels of God. Gen, xLx. 15. Heb. i. 14. Matt, iv. 11; xviii. 10. Lukexvi. 22. Acts vii. 53. Gal. iii. 19. Acts xii. 11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of heahng certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, &c., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of_Bethesda, there does not appear to have been any tlung miraculous; but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is peculiar about them in the record is, that this was produced by the ministry of an angel. This was in accordance with the common sentiment of the.Tews; the common doctrine of the Bible; and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit, or holy angel, should aid man. than that a physician or parent should; and no more absurdity in supposing that the heahng properties of such a fountain should be produced by his aid, than that any other blessing should be. Heb. i. 12. Who can prove that all his temporal blessings do not come to liim through
"irst " after the troubling of the water stepped in, was made whole * of whatsoever disease he had.
5 And a certain man was there, «hich had an infi mity ' thirty and •ight years.
6 When Jesus saw him lie, and ''
fhe medium of others — of parents, and teachers, and I'ricnds, and angels? And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, and needy, and afflicted, when man does it, and Jesus Christ did it, and God himself does it daily? IT Went down. Descended to the pool. ^ Al a certain season. At a certain time. Periodically. They knew about the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others. '!' Troubled the waters. Stirred, or agitated the water. There was either an increase, or a bubbling and agitation produced by the admission of a fresh quantity. IT IVhosoever then first. This does not mean that but one was healed, and that the first one; but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into them were obliged to wait for the return of the agitation. ^ Stepped in. Went in. H Was made whole. Was healed. It is not implied that this was done instantaneously, or hij a miracle. The water had such properties that ho was healed, though probably CTudually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not alFirmcd in this te.\t, that it was done at once, and in a miraculous manner.
In regard to this passage, it should be remarked, that the accoimt of the angel in the 4ih verse is wanting in many manuscripts, and has been l)y many supposed to be spurious. There is not conclusive evidence however, that it is not a part of the genuine text; and the best critiod suppose that it should not be rejected. One ditriculty has been that no such place as this spring is
knew that lie had been now a long time in that case, he saith unto him.
7 The impotent man answered
the water is troubled, to put me into the pool: but while I am com-
mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned bv the Jewish historian, and it is no eviaence that there v/as no such place as this, because ^e did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, is nowhere mentioned. All that we know of it, is what is mentioned here; and conjecture would be useless. We may remark, however, that such a place is an evidence of the great "oodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places that no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a " house of mercy. They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise than when at such a healing fountain. And yrt how lamentable is it, that such places — watering places — should be mere places of gaiety, and thoughtlessness; of balls, and card-playing, and amusement! How melancholy that amidst the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the atllicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, and folly, and vice!
5. An infirmiti/. A weakness. Wo know not what liis disease was. Wo know only that it disabled him from walking, and that it was of very Ion" standing. It wus doubtless regarded as incurable.
8 Jesus saith unto him, Rise, " lake up thy IjihI, and walk.
9 And iuiinediatcly the man was made whole, and took up his bed, and walked: and on * the same day was the sabbath.
wish it, but in addition to all his other trials, he had no friend to aid him. This is an additional circumstance that heightened his affliction.
8. Rise, take up, &c. Jesus not only restored him to health, but he gave evidence to those around him that this was a real miracle, and that he was really healed. For almost forty years, he had been afflicted. He was not even able to walk. Jesus commanded him not only to wallc, but to take up his bed also and carry that as proof that he was truly made whole. In regard to this we may observe, 1st. That it was a remarkable command. The poor man had been long infirm, and it does not appear that he e.xpected to be healed except by being put into the waters. Yet Jesus, when he gives a commandment can give strength to obey it. 2d. It is our business to obey the commands of Jesus, however feeble we fee! ourselves to be. His grace v/ill be sufficient for us, and hi" burden will be light. 3d. The weak and helpless sinner should put forth his efibris in obedience to the command of Jesus. Never was a sinner more helpless than was this man. If God gave him strength to do his will, so he can all others; and the plea that we can do notiiing, could have been urged with far more propriety by this man than it can be by any impenitent sinner. 4th. Tliis narrative should not be abused. It should not be supposed as intended to teach that a sinner should delay repentance, as li waiting for God. The narrative teaches, and implies no such thing. It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obligation to heal himself There is no reference in the narrative to the difficulties of a siimer; no mtiiiiation that it was intended to refer to his condition; and to make this example an excuse for delay, or an argument
10 The Jews therefore said unto him that was cured. It is the sabbath-day; ' it is not lawful for thee to carry thy bed.
11 He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk.
for wailing, is to abuse and pervert the Bible. Seldom is more mischief done, than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has no', declared designed for that purpose If Thy bed. Ihy coucli; or the mat tress, or clothes on which he lay.
9. The sabbath. To carry burdens on the sabbath was forbidden in the Old Testament. Jer. xvii. 21. Neh. xiii. 15. Ex..\x. 8 — 10. If it be asked then why Jesus commanded a man to do on the sabbath what was understood to be a violation of the day, it may be answered, 1st. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews. Matt. xii. 8. John v. 17. 2d. This was a poor man, and Jesus directed him to secure his property. 3d. The Jews extended the obligation of the sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince ihcm of their error, and to restore the day to its proper observance. Matt. xii. 6 — 11. Luke vi. 9; xiii. 14; xiv. 5. This method he took to show them what the law of God really permitted on that day, and that works of necessity and mercy were lawful.
10. Not lawful. It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties ol rehgion.
11. He that made me whole. The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain th? law. if he had conferred so great a favor on him. he had a right to expect obedience And we may learn, that the mercy of God in pardoning our sins or in be- for Jesus had conb Lu.4.30.
sfowinig any signal blessing, imposes the obligaiion to obey him. vVe should yield obedience to him according to what \s'e know to be his will, whatever may be the opinions of men, or whatever interpretation they may put on the law of God. Our business is a simple, heaity, child-like obedience — let the men of the world say or think of us as they choose.
12. JVhat man is he, &,c. In this verse there is a remarkable instance of the prrverseness of men; of their want of candor; and of the maimer in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assumed it as certain that nothing could make his conduct proper; and they meditated vengeance, not only on the man who was carrying his bed, but on him also who had told him to do it. Thus men often assume that a certain course, or opinion, is proper; and when any one diff-rs from them they look only at Ike difference, but not at)he reasons for it. One great source of dispute among men is that they look ■)nly at the points in which they differ, but are unwilling to listen to the reasons whv others do not believe as they do. It 13 always enough to condemn one in the eyes of a bigot that another difTers from him, and he looks upon him who holds a different opinion, as the Jews did at this man, as certainly wron/r; and such a bigot looks at the reasons why others difller from him just as the Jews did at the reason why this man bore his bed on the Sabbath^-as not worth regarding, or hearing, or as if they could not possibly be right.
13. Wist not. Knew not. ^ Had tmveyed himself away. Was lost in ihe crowd. He had silently mingled with the multitude; and theman liad been so rejoiced at his cure, that he had not even inquired the name of his bene-.ictor.
12 Then asked they him, What i veyed * liiniself away, ' a multitude man i$ that which said unto thee, being in thai place.
13 And he that was healed wist in the temple, and said unto him,
or saw him. ^ In the temple. Theman seems to have gone at once to the sanctuary— perhaps a privilege of which ho had been long deprived. They who are healed from sickness should seek the sanctuary of God and give him thanks for his mercy. There is nothing more improper when we are raised up from a bed of pain than to forget God, our benefactor, and neglect to praise Him for his mercies. H Thou art made whole. Jesus calls to his remembrance the fact that he was healed, in order that he might admonish him not to sin again. IT Sin no more. By this e.\ pression it was implied that the infirmity of this man was caused by sin — perhaps by vice in his youth. His crime or dissipation, had brought on him this long and distressing affliction. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who indulges in vice can tell what may be its consequences. It must always end in evil; and not unfrequently it results in loss of health, and in long and painlul disease. This is always the case with intemperance, and all gross pleasures. Sooner or later, sin will always result in misery. ^ Sin no more. Do not repeat the vice. You have had dearbouEtht experience; and if repeated, it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appear ance of evil. He should shun the place of temptation; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once restored from the ways of sin, and who return again to it. The drunkard that has been reformed, and that returns to his habits of drinking, i)ecome8 more beastly; the man that professes to have experienced a change ot heart, and then inaulges in sin, sinks deeper into pollution, and is seldom restored. The only way of safety in all such cases is to sin no more — not to be in the way of temptation; not to expose ourselves, not to touch, or approach that whicli
15 The man departed, and tohl the Jews lliat it was Jesus which had made him whole.
16 And therefore did the Jews persecute Jesus, and sought to slay
came near to working our ruin. Tlie man who ha.s been intemperate, and is •eformed, if he ta.stes the poison at all, may expect to sink deeper than ever into drunkenness and pollution. IT A worse tiling. A more grievous disease, or the pains of hell. " The doom of apostates is a worse thing than thirtyeight years' lameness." Henry.
16. Persecuted Jesus. They opposed him; attempted to ruin his character; to destroy his popularity; and probably held him up before the people as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they assumed that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who difler from them. 1i To slay. To put to death. This they attempted to do because it was directed in the law of Moses. Ex. xxxi. 15; xxxv. 2. See Luke vi. 7, 11; xiii. 14. We see here, 1st. How full of enmity, and how bloody, was the purpose of the Jews. All that Jesus had done was to restore an infirm man to health — a thing which they would have done for their cattle (Luke vi. 7); and yet they sought liis hfe because he had done it for a sick man. 2d. Men are often extremely envious because good is done by others, especially if it is not done according to the way of /^eir denomination or party. 3d. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the /orm of it. He nates and persecutes those who do good; who seek the conversion of sinners; who love revivals of religion, and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of ^he church to hang. There was nothing that Jesus was more opposed to!har hypocrisy; and nothing that he set him, because lie had done things on the sabbath-day.
17 But Jesus answered them. My " Father worketh hitherto, and i work
18 Therefore the Jews sought the more to kill ^ h m, because hs
himself more against than those who suppose all goodness to consist informs, and all piety in the ShOiboleths of a party.
17. 3Iy Father. God. T Workelh hitherto. Worketh until now, or till this time. God has not ceased to work on the sabbath. He makes the sun to rise; rolls the stars; causes the grass, the tree, the flower to grow. He has not suspended his operations on the Sabbath; and the obhgation to rest on the sabbath does not extend to him. He created the world in six days, and ceased the work of creation; but he has not ceased to govern it, and to carry forward, by his Providence, his great plans on the sabbath. IT And I work. ' As God does good on that day; as he is not bound by the law which requires his creatures to rest on that day; so 1 do the same. The law on that subject may be dispensed with also in my case, for the Son of man is Lord of the Sabbath.'— In this reply it is implied that he was equal with God from two circumstances, 1st. Because he called God his Father. Ver. 18. 2d. Because he claimed the same exemption from law which God did; asserting that the law of the sabbath did not bind him or his Father — thus showing that he had a right to impose and repeal laws in the same manner as God. He that has a right to do this, must be God.
18. The more to kill him. The answer of Jesus was fitted greatly to irritate them. He did not deny what he had done; but he added to that what he well knew would highly offend them. That he should claim the right of dig pensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, waseniinently fitted to enrage them, and he doubtless knew that it might endanger his life. We may learn?rom his answers, 1st. That we are not to keep back fnith because it may endanger us not only had broken the sibbath,; of himself, cut what he seeth the but said also that God was his Fa- Father do: for what things soever ther, making " himself equal with he doeth, these also doeth the Son God. I likewise.
19 Then answered Jesus and ' '20 For "^ the Father loveth the said unto them, Verily, verily, I say Son, and sheweth him all things unto you, * The Son can do nothing that himself doeth: and he will a Zec.13.7. C.IO.30,33. Pli.2.6. 6 ver^. | e AIatt.3.17. c.3.35. 172(5.
2d. That we arc not to keep back truth because it will irriiatc and enrage sinners. The fault is not in the truth, but in the sinner. 3d. That when one portion of truth enrages hypocrites, they will be enraged the more they hear. If Had broken the sabbath. 'J'hey supposed he iiad broken it. If Making himtelf equal with God. This shows that in the view of the Jews, the name Son of God, or callins; God his Father, implied equality witii Ciod. Tiic Jews were the best interpreters of the meaning of their own language, and as Jesus did not deny the correctness of their interpretations, it follows that he meant to be so understood. See ch. x. 2'J — 38. The interpretation of the Jews was a very natural and just one. He not only »atd that God was his Father, but he said that he had the same right to work on the sabbath that God had; that by the same authority, and in the same manner, he could dispense with tiie obligation of the day. They had now two pretences for seeking to kill him; one for making himself equal with God, which thej^ considered blasphemy; and the other for violating the sabbath.- For each of these the law denounced death. Num. XV. 35. Lev. x.\iv. 11 — It.
19. The Son can do nothin<r of himtelf. Jesus having stated the extent of his authority, proceeds here to show its source and nature, and to prore to them that what he had said was true. The first explanation which he gives is in these words — The Son — whom he had just impliedly afhrmcd to be equal with God — did nothing of himself. That i.s, nothing without the appointment of the Father; nothing contrary to the Father, aa he immediately explains it. When It is said that he ca.v do nothing of HIMSELF, it is meant, that such is the union subsisting between the Father «iid the Son, that lie can do nothing indi-pc7tdently, or sopn.rMe from the Father. Such is the nature of this union, that he can do nothing which has not the concurrence of the Father, and which lie does not command. In all things he must, from the necessity of his nature, act in accordance with the nature and will of God. Such is the intimacy of the union, that the fact that he does any thing is proof that it is by the concurring agency of God. There is no separate action; no separate existence, but in being and in action the jnost perfect oneness between him and the Father. Comp. John x. 30; xvii. 21. t IVhat he seeth the Father do. In the works of creation and Providence; in making laws, and in the govermnent of the universe. There is a peculiar force in the w'ord seeth here. No man can s^ God acting in his works. But this implies that the Son sees him act, as we see our fellow-men act; and thai he has a knowledge of him, therefore, which no mere mortal could possess. If What things soever. In the worka of creation, Providejice, and in the government of the worlds. The word is without limit — all that the Father does, the Son likewise does. This is as high an assertion as possible of his being equal with God. If one does all that another does or can do, then there is proof of equality. If the Son docs all that the Father does, then like him, he must be Almighty, Omniscient, All-present, and infinite in every perfection; or in otiier words, he must be God. If he had this power, then he had authority, also, to do on the sabbath-day what God did.
20. The Father loveth the Son. This authority he traces to the love which the Father has for him — that peculiar, ineffable, infinite love, which (Jod has for his only-begotlcn Son, feebly and dimly illustrated by the love which an earthly parent has for an only child. If Showcth him. Makes him acquainted witli. Conceals nothing from him. From us, and from apostles, prophets.
21 For as tlie Father raiseth up the dead, and quickeneth Ihcm,• even " so the Son cjiuckencth whom he will.
and philosophers, no small part of the doi igs of God are concealed. From the Son nothing is. And as (lod shows him all that he does, he must be possessed of Onmiscience. For to no finite mind could be imparted a knowledge of aZZ the works of God. ^ Will show him. ' Will appoint and direct him to do greater works than these.' If Greatei works than these. Than healing the impotent man, and commanding him to carry his bed on the sabbath-day. The greater works to which he refers are those which he proceeds to specify. He will raise the dead and judge the world, &c. IT 3Iai/ marvel. May wonder, or be amazed.
21. As the Father raiseth up the dead. God has power to raise the dead. By his power it had been done in at least two instances by the prophet Elijah, ^i the case of the son of the widow of Sarepta, (1 Kings xvii. 22); and by the prophet Elisha in the case of the Shunamite's son. 2 Kings iv. 32 — 35. The Jews did not doubt that God had power lo raise the dead. Jesus here e.xpressly affirms it, and says that he has the same power. IT Quickeneth them. Gives them life. I'his is the sense of the word quickeneth throughout the Bible. IT Even so. In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power m the same manner as the Father, so it follows that he must be equal wi'.h God. ^ The Son quickeneth. Gives life to. This may either refer to his raising the dead from their graves, or giving spiritual life to those who are dead in trespasses and sins. The former he did in the case of Lazarus, and the widow's son at Nain. John xi. 43, 44. Luke vii. 14, 15. The latter he did in the case of all those who were converted by \vd power, and still does it in any case of conversion. ^ Wham he xoill. It was in the power of Jesus to raise up any of the dead as well as Lazarus. It
22 For the Father judgeth no man, but hath committed * ail judgment unto the Son:
2.'i That all men should honour the Son, even as they honour the Father. He that honoureth not the
depended on his will whether Lazarus and the widow's son should come to hfe. So it depends on his will whether sinners shall hve. He has power to renew them, and the renewing of the heart is as much the result of his will as the rai.sing of the dead.
22. Judgeth no man. Jesus is in these verses showing his equality with God. He affirmed (ver. 17.), that he had the same power over the sabbath that his Father had; in ver. 19, that he did the same things as the Father; in ver. 21, particularly that he had the same power to raise the dead. He now adds that God has given him the authority Xo judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies abihty to search the heart, and Omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father. T Hath committed, &,c. Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his also to judge them when they are raised. See Matt XXV. Acts xvii. 31.
23. That all men should honor, &c To honor is to esteem, reverence praise, do homage to. We honor onf when we ascribe to him in our hearts and words, and actions, the praise a.n< obedience which are due to him. Wf honor God when we obey him ans worship him aright. We honor the Son when we esteem him to be as h* is; when we have right views and feel ings towards him. As he is declared to be God (John i. 1.), as he here says that he has power and authority equal with God, so we honor him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the emperor Trajan, as meeting together to sing hymns to Christ (u God. So we honor h-m aright when
Son, honoureth not the Father which hath sent him.
we regard him as possessed of wisdom, goodness, power, eternity, omniscience — equal with God. If Even as. To llin same extent; in the same manner. &'ance the Son is to be honored eve.x as the Father, it foHows that he must be equal with the Father. To honor the.Father must denote reli-^wus homage, or the rendering of that honor which is due to God; so to lionor tiie Son must also denote religions homage. If our Saviour here did not intend to teach that he ought to be v-omhipped. and to be esteemed as equal with God, it would be difficult lo teach it by any iansruage which we could use. H^ He that honoreih not the Son. He that does not believe on him, and render to him the homage which is his due as the equal of God. ^ Honoreth not the Father. Does not worship and obey the Father — the first person of the Trinity, that is, does not worship God. He may imagine he worships God, but there is no God but the God subsisting OS the Father, Son, and Holy Ghost. He that withholds proper homajre from oiic, withholds it from all. He that should refuse to honor the Father, could not be said to honor God; and in the like manner, he that honoreth not the Son, honoreth not the Father. This appears further from the following considerations: 1st. The Father wills that the Son should be honored. He that refuses to do it, disobeys the Father. 2d. They are equal. He that denies the one, denies also the other. 3d. The same feeling that leads us to honor the Father, will also lead us to honor the Son, for he is " the brightness of his glory, and the express ima^e of his person." Heb. i. 3. 4ih. The evidence of the e.xistence of the Son is the same as that of the Father. He has the same wisdom, goodness, omnip'esence, truth.
And from these verses we may!earn, 1st. That those who do not render proper homage to Jesus Christ, do not worship the true God. 2d. There is no such God as the infidel profcsrie'' to oelieve in. There can bo but one 'I nl,
lieveth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed * from death unto life.
and if the God of the Bible be the tnib God, then all other gods are false gods,, and cannot save. 3d. Those who withhold proper homage from Jesus Christ, I w-ho do not honor him even Ao they I honor the Father, cannot be Christians. 4th. One evidence of piety is when we are willing lO render proper praise and homage to Jesus Christ — to love him, and serve, and obey him, with all our hearts. 5th. As a matter of fact, it may be added, that they who do not honor the Son, do not worship God at all. The infidel has no form of worship. He has no place of secret prayer; no temple of worship; no family altar. Who ever yet heard of an infidel that prayed? Where do such men build nouses of worship? Where do they meet to praise (iod? Nowhere. As certainly as we hear the name infidel, we are certain at once that we hear the name of a man who has no form of re ligion in his family; who never prays in secret; and who will do nothiiig to maintain the public worship of God Account for it as men may, it is a fact that no one can dispute, that il is only they who do honor to the Lord Jesus that have any form of the worship of God, or that honor him; and their veneration for God is just in proportion to their love for the Redeemer— just as they honor him.
21. He that heareth my word. To hear, in this place evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer i( to make its proper impression on tiie mind; to obey. The word hear is olten used in this sense. Matt. xi. 1.''. John viii. 47. Acts iii. 23. Many persons outwardly hear the gospel, who neithet understand nor obey it. IT My word. My doctrme, my teaching. All thai Jesus taught about himself, as well aa about the Father. ^ On him that sent me. On the Father, who, in the plan of redemption, is represented as sendini; his Son to save men. See John iii. 17. Faith in God who sent his.Son, is here reprcseiiied os being connected with everlasting life. Dut tnorc can b«
25 Verily, verily, I say unto you,; of the Son of God:
The hour is comin^T, and now is, when the dead " shall hear the voice
no faith in him who sent his Son, without faith also in him who is sent. The belief of one of tlie true doctrines of religion is connected with, and will lead to, the belief of all. If JIalh everlasting life. The state of man by nature is represented as death in sin. Eph. ii. 1. Religion is the opposite of this, or is life. The dead regard not any thing. They are unaffected by the cares, pleasures, amusements, of the world. They hear neither the voice of merriment, nor the tread of the living over their graves. So with sinners; they are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings, here and hereafter, are one and the same. The happiness of heaven is living unto God — being sensible of his presence, and glory, and power, and rejoicing in that. There shall be no more death there. Rev. xxi. 4. This life, or this relieion, whether on earth or in heaven, is the same — the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of, that life or happiness which shall be everlasting. It is life begun, expanding, ripening for the skies. He has already entered on the inheritance — that inheritance which is everlasting. T Shall not come into condemnation. He was by nature under condemnation. See John iii. 18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God; and there is no one that can pluck them out of his hand. John x. 28. IT But is passed from death unto life. Has passed over from a state of spiritual death to the hfe of the Christian. The word translated is passed, would be better expressed by has passed. It imphes that he has done it voluntarily; that none compelled him; and thai the passage is made unto ever-
26 For as the Father hatli life in
lasting life. Because Christ is th» au ihor of this life in the soul, he is called the life (John i. 4); and as he has always existed, and is the source of all hfe, he is called the eternal life. 1 John V. 20.
25. The hour. The time. IT /» coming. Under the preaching of the gospel, as well as in the resurrection of the dead. ^ Novj is. It is now taking place. Sinners were converted under his ministry, and brought to spiritual life. ^ The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language. Matt, xxiv., XXV. The return of the Jews from Babylon, and the coming ot the Messiah, and the spread of his gospel, are described in the same language by Isaiah. Isa. xl. — Ixi. Comp. Notea on Isa. vii. 14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language — because they so fai resemble each other, that the same Ian guage will apply to both. T The voict of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or commanded it to be done. Mcirk v. 41: " He took the damsel by the hand, and said, Talitha-cumi." Luke vii. 14: " And he came and touched the bier — and said. Young man, I say unto thee, arise." John xi. 43; '• He cried >vith a loud voice, Lazarus, come forth." So it is by his command that those who are dead in sins are quickened, or made alive. Ver. 21. And so at the day of judgment the dead will be raised by his command or voice, though there ia no reason to think that liis voice will bo audibly heard. Ver. 28. ^ Shall live Slmll be restored to life.
26. As the Father hath life. God b the source of all hfe. He is thence called the living God, in opposition to idols, which have no life. Acts liv. lf>
himself, so hath he given to the Son to have life " in himself;
" We preach unto you that ye should turn from these vanities (idols) unto (he livinf; God." Josh. iii. 10. 1 Sani.xvii. 2G. Jer. x. 10. See also Isa. xl. 18 — 31. V In himself. This means, that life in God, or existence, is not derived from any other being. Our life is derived trom GvJ. Gen. ii. 7: God "breathed into his nostrils the breath of life, and man became a living soul." — i. e. a livjng being. All other creatures derive this hfe from him. Ps. civ. 20, 29: — " Thou sendest forth thy spirit, they are created; thou takest away their breath, they die, and return to their dust." But God is underived. He always existed as he is. Ps. xc. 2: " From everlasting to everlasting thou art God." He is unchangeably the same. James i. 17. It cannot be said that he is self-eristent, because that is an absurdity. No l)eing can originate or create himself But he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness; and no other being, no change in his universe, can destroy that happiness. ^ So. In a manner like his. It corresponds to the first " as," implying that one is the same as the other; lite in the one is the same, and possessed in the same manner, as in the other. ' IJath he triven. This shows that the power or authority here spoken of was given, or committed to the Lord Jesus. Phis evidently does not refer to the manner in which the second person of the Trinity exists; for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead, and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived. Nor does the fact that God is said to have fiven him this power prove that he was inferior in his nature, or tiiat his existence was derived. For, 1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father. 2d. Appointment to office does not prove that the one who is ap-
27 And ham ^iven him authority * to execute judorment also, because he is the Son of man.
pointed, is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every othei quahfication, may be equal or superioi to the father. He sustains the relatioi of a son, and in this relation there is ai official inferiority. General Washing ton was not inferior in nature and ti lents to the men who cominissione. him. He simply derived authority froiu them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about hi* nature. V To havi life. Phat is, the right or authority of imparting life to others, whether dead
, in their graves or in their sins. ^ In himself. 'Phere is much that is remarkable in this cxr „ssioii. It is i.\ him aa it is i.v God. A'i has the control of it, and can e j'.ise it as he will. The prophets fi'. apostles are never repre sented af. Moving such power in them selves. They were dependent; they performed miracles in the name of God, and of Jesus Christ. Acts iii. C. iv. 30; xvi. 16. But Jesus did it by his own name, authority, and power. He had
I but to sneak and it was done. Mark v.
Ul. Luke vii. H. John xi. 13. This wonderful commission he bore from God to raise up the dead as he pleased, to convert sinners when and where he pleased, and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation, equal in power to the father; and the power of searching all hearts, equal in omniscience to God.
27. Hath jgiven him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father. Acts xvii. 31. The word amthority, here, (commonly rendered power), iiiiplies all that is necessary to execute judgment; all the physical power to raise the dead, and to investigate iha actions and thoughts of the life; and aL the moral right or authority to sit in judgment on the cieatu.'e8 of God and
28 Marvel not at this: forthchour IS coniinjT, in ihc. which all that are ill the trravps shall hear his voice, pn'oiiounce their doom. If To execute judgment. To do judgment — that is, to judge. He has appointment to do justice, and to see tluit the universe BufFcrs no wrong, either by I lie escape of the guihy, or liy the punishment of the innocent. 1 Because he is the Son of man. The phrase Son of man, here, seems to be used in the sense of " because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union to man, and his interest in man. See Note, Matt. viii. 19, 20. It is remarked, here, that the word son has not the article before it in the original. ' Because he is a Son of man' — i. e., because he is a man. It would seem, from this, that there is a propriety that one in our nature should judge us. Wliat this propriety is, we do not certainly know. It may be, 1st. Because it is proper that one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature. 2d. Because it is to decide between Tnan and God, and it is proper that our feelings, and nature, and views, should be represented in the judge, as well as those of God. 3d. Because Jesus has all the feelings of compassion we could ask; all the love we could desire in a judge: because he has shoion his disposition to defend us by giving his lite, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression. Son of man, here, means the same as 3Iessiah (see Dan. vii. 13, 14); and that the meaning is, that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: ' Marvel not because I am 6 man, or because this great work is committed to a man apparently in hum.- ble life. You shall see greater things than these.' Thus the Syriac version reads it; and Chrysostom, Theophylact, and eome others among the fatit ^rs.
■29 And shall come forth; they ■ that have done good, unto the resurrection of life; and they that have a Da.l2 2,
28. Marvel not. Do not wonder or be astonished at this. If The hour w coming. The time is approaching, or will be. If All that are in the graves. All the dead, of every age and nation. They are described as in the graves,- though many have turned to their na live dust, and perished from human view, yet God sees them, and can regatlicr their remains and raise them up to life. The phrase, all that are in the graves, does not prove that the same particles of matter shall be raised up: but it is equivalent to saying all the dead. See Notes on 1 Cor. xv. 35—38. H Shall hear his voice. He will restore them to life, and command them to appear be fore him. This is a most sublime de scription; and this will be a wonderful display of almighty power. None but God can see all the dead; none but ha could remould their frames; and none else could command them to return to hfc.
29. Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Lazarus. John xi. 43, 44. If They that have done good. That is, they who are righteous; or they who have, by theif good works, shown that they were the friendsof Christ. See Matt. xxv. 34 — 36. ■f Resurrection of life. Religion is often called life, and everlasting life. See Note, ver. 24. In the resurrection, the righteous shall he raised up to the full enjoyment and perpetual security of that hfe. It is also called the resurrection of life, because there shall be no more death. Rev. xxi. 4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; and a freedom from sickness, and sin, and dying, shall constitute the life of the just in the resurrection. The resurrection is also called the resurrec tion of the just (Luke xiv. 14), and the first resurrection. Rev. xx. 5, 6. If The resurrection of damnation. The word dam?iation rreans the sentence passed on one by a judge — judgment, or condemnation. The word, as we use it, applies only to the jud^rm^nt pronounced by God on the wicked. But this is not done evil, unto the resurrection of damnation. "
30 I * can of mine own self do nothinjT: as I hear I judge: and my judgment is just, because I a Matt.25.46. 6 ver.l9.
its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil shall be raised up to he condemned or damned. This shall be the object in raising them up; this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment (Malt. xxv. 401, and that they shall be punished with everlasting destruction. 2 Thess. i. 8, 9. And it is said of the unjust that they are reserved unto the day of judgment fo be pumshid. 2 Peter ii. 'J. That this refers to the future judgment, to the resurrection then, and not to any thing that takes place in this lite, is clear from the following considerations: 1st. Jesus had just spokenof what would be done in this life — of the power of the gospel. Ver. 25. He adds here that something still more wonderful — something beyoTid this — should take place. All that are in the graves sliall hear his voice. 2d. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said.0 be dead in sin, but sinners are not said to be in a prove. This is applied in the scriptures only to those who are deceased. 3d. The language used iiere of the rifrhteous cannot be applied to any thing in this life. When God converts men, it is not becau.se they have been pood. 4th. Nor is the language employed of the evil applicable to any thitig here. In what condition among men can it be said, with any appearance of Dense, that they are brought fortii from their graves to the resurrection of damnation? — The doctrine of those Univerealists who hold that all men will be Baved immediately at death, cannot i)e true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added, that if then condemned, they will be lost for ever. Thus (Matt.,\.\v. 4()), it is said to be everlaftins punishment. 2 Thess. i. 8,!t, it is called evrrlanlinp destruction. There is no account of redcmplicu in hrli— no Saviour, no Holy Spirit, no olfer of niercy there. 21* seek not mine own will, but ths will ' of the Father which hath sent me.
31 If I bear witness '' of myseK, my witness is not true.
30. Of mine own self. See ver. 19. The Messiah, the Mediator, does nothing without the concurrence and the authority of God. Such is the nature of the union subsisting between them, that he does nothing independently of God. Whatever he does, he does according to the will of God. Ii As I hear I judge. To hear, expresses the condition of one who is commissioned, or instructed. Thus' (John viii. St)); "I speak to the world those things which I have heard of him." viii. 2>S: " Aa the Father hath taught me, I.speak those things." Jesus here represents himself as commissioned, taught, or sent of God. When he.says, " as I hear," he refers to those things which the Father had showed him. Ver. 20. That is, he came to communicate tlie will of God, to show to man what God wished man to know. H 1 judge. I determine, or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence he will pass on all mankind at the day of judgment. He will decide on their destiny according to what the Father wills and wishes — that i^ according to justice. ^ Because I seek, &.C. This does not imply that his own judgment would be wrong if he sought his own will, but that he had no privatt ends, no selfish views, no improper bias. He came not to aggrandize himself, or promote his own views, but he came to do the will of God. Of course his de cision would be impartial and unbiassed, and there is every security that it will be according to truth. See Luke.\xii 42, where he gave a memorable instance, in the agony of the garden, of his submission to his Father's will.
31. If I bear witness of myself. If) have no other evidence than my owrtestimony about myself ^ My witnest My testimony; my evidence; the proof would not be decisive. ^ Is not true The word true, here, means worthy ol belief or estalili.>ihed by suitable cvi dence. Sec Matt..\.\ii. 16: " We k-utM that thou art true,' —l. c, worthy cJ
32 There is another * that beareth | from man: but ' tljese things I say witness of me; and I know that the; that ye might be saved.
witness which he witnesseth of me IS true.
33 Ye sent unto John, and ' he bare witness unto the truth.
34 But I receive not testimony
confidence, sent from God. Luke xx. 21. John viii. 13, 17. The law did not admit a man to testify in his own case. The law of Moses required two witnesses. Deut. xvii. 6. Though what Jesus said was true (ch. viii. 13, 17), yet he admitted it was nqt sufficient testimony alone to claim their belief They had a right to expect that his statement would be confirmed by other evidence that he came from God. This evidence he gave in the miracles which he wrought as proof that God had sent him.
33. Ye sent unto John. See ch. i. 19. ^ He hare witness, &c. See ch. i. 26, 29, 36. This testimony of John ought to have satisfied them. John was an eminent man; many of the Pharisees beheved on him; he was candid, unambitious, sincere, and his evidence was impartial and satisfactory. On this Jesus might have rested the proof that he v/as the Messiah, but he was willing also to adduce evidence of a higher order.
34. I receive not testimony from men. I do not depend for proof of my Messiahship, on the testimony of men; nor do I pride myself on the commendations or flattery of men. ^ But these things, &c. ' This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicit. You se7it to make inquiry, and he save you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah, and been saved.' — Men are often dissatisfied with the very evidence of the truth of religion which they Bought, and on which they professed themselves willing to rely.
35. He was. It is probable that John had been cast into prison before this. Hence his public ministry had ceased, and our Saviour says he was such a light. ' i^Lght. The word in the original pro-
35 He was a burning and a shining light: and ye were willing ''for a season to rejoice in his light.
36 But I have greater witness
perly mean.'^ a lamp, and is not the same word which in John i. 4, 5, is translated light. That is a word commotdy apphed to the sun, the fountain of light; this means a lamjp, or a light that is lit up or kindled artificially, irom oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Rom. ii. 19. " Thou an confi dent that thou art a guide to the blind, a light to them that sit in darkness." John viii. 12; xii. 46. Matt. v. 14. ^ A hurning. A lamp lit up, that burns with a steady lustre. If Shining. Not dim; not indistinct. The expression means that he was an eminent teacher; thai his doctrines were clear, distinct, consistent. ^^ Ye were willing. You willed, or you chose. You went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness. Matt. iii. 7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favor. H For a season. In the original, for an hourdenoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to fol low him. 'i To rejoice in his light. To rejoice in his doctrines, and in admitting that he was a distinguished prophet — perhaps, also to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth.
36. Greater witness. Stronger, more decisive evidence. If The works. The miracles — healing the sick, and raising the dead. ^ Hath given me. HatS committed to me, or appointed me to do. Certain things he entrusted in his hands to accomplish. To finish. To do or to perform, until the task is completed. The word is applied to the termination of any thmg, as we say a 'ask is ended, or a work is completed. So Jesus said which the Father hath given me to finisli, * the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father * himself,
•v'hen he expired, it is "finished." John xix. 30. From this it appears that Jesus came to finish a certain worlv; and hence we see the reason why he so often guarded his life, and sought his safety, until the task was fully accomolished. These works or miracles bore witness of him; that is, showed that he was sent from God, because none but God could perform them, and because God would not give the power to any whose life and doctrines he did not approve. They were more decisive proof than the testimony of John, because, 1st. John worked no miracles. John X. 41. 2d. This was a direct and undeniable testimony from God. It was possible that a Titan might be deceived or be an impostor. It was not possible for God to deceive. 3d. The miracles which Jesus wrought were such as no man could work, and no angel. He that could raise the dead must have all power; and he who commissioned Jesus, therefore, must be God.
37. The Father himself — hath borne witness of mc. This God had done, 1st. By the miracles which Jesus had wrought, and of which he was conversing. 2d. At the baptism of Jesus, where he said, " This is my beloved Son." Matt.iii. 17. 3d. In the propliecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all. ^ Ye have neither heard his voice. This difficult passage has been interpreted in various ways. The main design of it seems to be clear, to reprove the Jews for not believing the evidence that he was the Messiah. In doing this, he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they hadidisrcgarded it. The first thing that he notices is. that they bad not heard his voice. The word hear, in this place, is tO be understood in the sense o\ obey, or listen to. See Note on ver. 25. "The voice of God means his commands, or his declarations, however made; and which hath sent me, hath borne witness of me. Ye ' have neither heard his voice at any time, nor seen his shape.
the Saviour said that it had been the characteristic of the Jews, that they had not listened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimonv that he was the Messiah. The voice of God had been literally heard on the mount. See Deut. iv. 12: " Ye heard the voice of the words." ^ At any time. This has been the uniform characteristic of the nation, that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers. 1i Nor seen his shape. No man hath seen God at any time. John i. 18. liut the word shape, here, does not mean God himsilf. It reicrs to the visible manifestation of himself; to the appearance which he assumed. It is ap plied in the Septuagint to his manifesting himself to Moses. Num. xii. 8: "With him will I speak mouth to mouth, even apparently," — in Greek, in a form, or shape — the word used here. It is applied to the visible symbol of God that appeared in the cloud, and that rested on the tabernacle. Num. Lx. 15, 16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove. Luke iii. 22. Jesus does not here deny that God had appeared in this manner; but he says they had not seen, i. e., had not paid attention to, or regarded, the appearance of God. He had manifested himself, but they disregarded it, and in particular they had disregarded his manifestations in attestation of the Messiah. As the word hear means to obey, to listen to, so the word see means to pay attention to, to regard (2 John 8; 1 John iii. 6); and thus throws light on John xiv. 9: "He that hath seen me luith seen the Father." 'I am a manifestation of (Jod^God appearing in human flesh as he appeared formerly in the symbol of the cloud: and he that regards me, or attends to me, regards the Fatlcr.'
38. His word ahidins in you. Hio law does not ah U' in you; I'lat is, you do not regard ot >bcv it. This was the
abiding in you: for whom he hath sent, him ye believe not.
39 Search " the scriptures; for ill them ye tliink ye have eternal life: and they are * they which testify of uic.
third thing that he charged them with. 1st. 'i'hcy had not obeyed the command of Gcd. 2d. They had not regarded his manifestations either in the times of the old dispensation, or now through the Messiah. 3d. They did not yield to what he had said in the revelation of the Old Testament. IT For whum he hath sent. God had foretold that the Messiah would come. He had given evidence that Jesus was he. But now they rejected him, and this was proof that they did not regard the word of God.
39. Search the scriptures. The word translated search here means to search diligently or anxiously. It is apphed to miners, who search for precious metals; who look anxiously for the bed of the ore, with an intensity or anxiety proportionate to their sense of the value of the metal. It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation. The word 7naii be cither in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the scriptures. But it is probable that he meant merely to say that they did search the scriptures, expecting to find in them eternal life. There is abundant evidence that the Jews did search the books of the Old Testament. "H The Scriptures. The writings or books of the Old Testament, for those were all the books of revelation that they then possessed. If In them ye think ye have eternal life. The meaning of tiiis is: ' Ye think that by studying the scriptures you will obtain eternal life. You suppose that they leach the way to future blessedness, and that by diligently studying them you will attain it.' We see by this, (1.) That the Jews in the time of Jesus were expecting a future state, (2.) The scrip-
40 And ye will not come' to me. that ye might have lifo.
42 But I know you, that ye have not the love of God in you.
tures teach the way of life, and it is our duty to study them. The Bereans are commended for searching the scriptures (Acts xvii. 11), and Timothy is said from a child to have " known the holy scriptures, which are able to make us wise unto salvation." 2 Tim. iii. 15. Early hfe is the proper time to search the Bible: for they who seek the Lord early shall find him. ^ They are they, &lc. They bear witness to the Messiah. They predict his coming, and the manner of his hfe and death. Isa. liii. Dan. ix. 26, 27, &c. See Note, Luke xxiv. 27.
40. And ye will not come, &c. Though the Old Testament bears evidence 'hat I am the Messiah; ihougli you professedly search it to learn the way to life; and though my works prove it, yet you will not come to me to obtain hfe. From this we may learn: 1st. That life is to be obtained in Christ. He is the way, the truth, and the hfe, and he only can save us. 2d. That in order to do that, we must come to him. i. e. must come in the way appointed, as lost sinners, and be willing to be saved by him alone. 3d. That the reason why sinners are not saved lies in the will. " The only reason why sinners die is because they will not come to Christ for hfe and happiness; it is not because they cannot, but because they will not." — (Henry.) 4th. Sinners have a particular opposition to going to Jesus Christ for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are wiUing to submit to him.
41,42. I receive 7iot honor, &,c. ' I do not say these tilings because I am desir(jus of human applause, but to account for the fact that you do not believe on me, which is that you have not the love of God in you.' In this passage we see: 1st. That we should not seek for human applause. It is of very Uttle value, and i' often keeps men from:hr approbatioi' of God Vcr. 44. 2d. Tbe.i
43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.
4-1 How can ye believe, which " receive honour one of another, and seek * not the honour that comeih from God only 1
who will not believe on Jesus Christ give <^vidence that they have no love for God. 3d. The reason why they do not believe on iiim is because they have no regard for his character, wishes, or law. If Love of God. Love to God. IT //{ i/ou. In your hearts. You do not love Cod.
43. Ill my Father's 7iame. By the authorily of (Jod; or giving; proof that I am sent by him. ^ Jn his oum name. A false teacher setting up himself, and not even pretending to have a divine commission. I'hc Jews were nuich accustomed to receive and follow particular teachers. In the time of Christ, they were greatly divided between the schools of Hillel and Shanimai, two famous teachers, li^ Ye will receive. You will follow, or obey as a teacher.
44. IVhich receive honor one of another. Who are studious of praise, and live for pride, ambition, and vain glory. This desire Jesus says was the great reason why they would not believe on him. Tluy were unwilling to renounce their worldly honors and seek one so humble and unostentatious a.s he was. They e.xpectcd a Messiah of pomp and splendor, and would not submit to one so despised, and of so lowly a rank, flad ihe Messiah come, as they e.vpected, with pomp and power, it woidd have 6cen an honor in their view to follow him; as it was, they despised and rejected him. The great retison why multitudes do not believe, is their attachment 10 human honors, their pride, and vanity, and ambition. That is so strong that while it continues they cannot and will not believe. They might, ".owever, renounce that, and then the obstacle being removed, they would believe. Learn (l.)a man cannot believe the gospel while lie is wholly under the fnfluence of ambition. The two arc not coinpaiihie. 'I'he religion of the gospel is humility; and a man who had iiot thai cannot be a Christian. (2.) Great 1
45 Do not think that I will accuse you to the Father: there is ' one that accuscth you, even Moses, in whom ye trust.
4G For had ye believed Moses, ye would have believed me: for he wrote "^ of me,
numbers are deterred from being ChnBtians by pride and ambition. Probably there is no single thing that prevents so many young men from becoming Christians as this passion. The proud and ambitious heart refuses to bow to tho humiliating terms of the gospel. (3.) Though while a man is under tliis governing principle he cannot believe the gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. That is another question. A child CA.v.NOT open a trunk when h«? gets on the lid and attempts to raise his own weight and the cover of the trunk too: but that settles nothing about the inquiry whether he might not get off and tlicn open it. The true question is, whether a man can, or cannot, lay ai>ido his ambition and pride — and about that there ought not to be any dispute. No one doubts that it may be done; and if that can be done, he can become a Christian. ^ Seek not the honor. The praise, the glory, the approbation of God. The honor which comes from men is ilieir praise, llattery, commendation; the honor that cometh from God is his approbation for doiu" his will. God alone can confer the lionors of heaven, the reward of having done oui duty here. 'I'luit we should seek, and if we seek that, we shall come to Christ, who is the way and the life.
4.'), 4(>. That I will accuse you. Dc not suppose tiiat I intend to follow youi example and accuse you. They haa accused Jesus of breaking the law of ti'od. Ver. 16. Jesus says that he will not imitate iheir example, though he implies that he mipht accuse them. IT To the Father. To God. H There is ont that accuscth you..Moses might be said to accuse or rejirove them. Hi- wrote of the Messiah; cIcMrlv foniold his coming; and commnndcd them lo beat him. As thi-ydid not do it. it might be said that thuy had disregarded lus com
47 Hut if ye " believe not his irritings, how shall ye believe my words ■?
AFTER ''these things Jesus wen, over the sea of Galilee, which iS the sea of Tiberias.
2 And a great multitudf followed him, because they saw his miracles which he did on them that were diseased.
3 And Jesus went up into a mountain, and there he sat with his disciples.
4 And the passover, a feast of the Jews, was nigh.
mand; and as Moses was divinely commissioned and had a right to be obeyed, so his command reproved them: they were disobedient and rebellious. IT He wrote of me. He wrote of the Messiah, and I am the Messiali. Gen. iii. 15; xii. 3. Compare John viii. 56. Gen. xlix. 10. Deal, xviii. 15.
47. If ye believe not his writings. If you do not credit what be has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn: 1st. That many men wh' profess to believe the Bible have really no regard for it when it crosses their own views and inclinations. 2d. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah. 3d. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian religion. 4th. He that rejects one part ot the Bible, will for the same reason reject all. 5th. The Saviour acknowledged the truth of the writings of Moses; built his religion upon them; appealed to them to prove that lie was the Messiah; and commanded men to search them. We have the authority of Jesus, therefore, that the Old Testament is a revelation from God. He that rejects his authority on this subject, might reject him altogether; and it is vain for any man to profess to believe ai the New Testament, or in the Lord Jesus, without also acknowledging the
5 When Jesus then lift up hts eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat 1
6 (And this he said to prove him: for he h-imself knew what he would do.)
7 Philip answered him, Two • hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.
8 One of his disciples, Andrew, Simon Peter's brother, saith unto him,
We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence hia enemies. There is not any where a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his prciound wisdom; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God.
1. Jesus went over. Went to the east side of the sea. The place to which he went was Bethsaida. Luke i.x. 10. The account of this miracle of feeding the five thousand is recorded also in Matt, xiv. 13—21. Mark vi. 32—44. Luke ix. 10 — 17. John has added a few circumstances omitted by the other evangelists.
2. Because they saw the miracle, &.C. They saw that he had the power to supply their wants, and they therefore followed him. See ver. 26. See also Matt. xiv. 14.
4. The passover. See Note, Matt, xxvi. 2, 17. ^iAfeastoftheJews.l'his is one of the circumstances of explana tion thrown in by John which show that he wrote for those who were unacquainted with Jewish customs.
10 And Jesus said, Make the men sit down. Now there was much
11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.
12 When they were filled, • he said unto his disciples. Gather up the trao;ments that remain, that nothincr * be lost.
13 Therefijre they gathered them together, and filled twelve baskets with the fragments o{ the five bar
if he had fahh, or if he would show that he beUeved that Jesus had power to supply them.
12. Gather up the fraf^ment^. This command is omitted by the other evangelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of food, yet he taugiit us that the bounties of Providence are not to be squandered. In all thint;s the.Saviour set us an e.vample of fru[jality — though lie had an infmile supply at his disposal; and was himself economical, though he was Lord of all. If he was thus saving, it r>ecomes us dependent creatures not to waste the bounties of a beneltcent Providence. And it especially becomes the rich not to squander the bounties of Providence. They often /cfZ that they are rich. They have enough. They have no foar ot want; and they do not feel the necessity of studying economy. Yet let them remember that what they aave is tlie gift of (I(j(1 — ^just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste; nor to spend in riot; rior to be the mc^ans of injuring their health, or of shortening life. It is given '<> sustain life; to excite gratitude; to 6t for the active service of God. Every
ley-loaves, which remained over and above unto them that had eaten.
14 Then those men, when they had seen the miracle that Jesus did, said. This is of a truth that ' Prophet that should come into the
15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.
IG And ^ when even was now come, his disciples went down unto the sea,
17 And entered into a ship, and went over the sea toward ('apernaum. And it was now dark, and Jesus was not come to them.
18 And the sea arose, • by reason of a great wind that blew.
thing should be applied to its appropriate end, and nothing should be squan dered or lost.
14. That prophet, &c. The MessiaJi. The power to work the miracle, and the benevolence manifested in it, showed that he was the long-c.xpccted Messish.
1.0. When Jesus perceived, &i,c. They were satisfied by the miracle, that he was the IMossiah. They supposed that tlic Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of ollice. They thought, therefore, that they would proclaim him as the long-c.xpccted king, and constrain him to assume the character and titles of an earthly prince. — Men often attempt to dictate to CJod, and supporc that they understand what is right, belter than he does. Men are fond of pomp and power, but Jesus sought retirement, and evinced prolound humility. Though he had clairtis to tlio honor and gratitude of the nation, yet he sought it not in this way; iior did it evince a proper spirit in his followers when they sought to advance him to a place of external splendor and regal authority.
19 So when tliey had rowed ahout five and twenty or thirty furlongs, they see Jesus walking on ihe sea, and drawing nigh unto the ship: and they were afraid.
20 But he saith unto them, It is * I; be not afraid.
21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went.
22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but
21. Immediately. Quickly. Before a long time. How far they were from the land, we know not, but there is no evidence that there was a miracle in the case. The word translated immediately does not of necessity imply that there was no interval of time, but that S-here was not a long interval. Thus in Matt, xiii. 5, in the parable of the sower: "and forthwilh (the same word in Greek) they sprung up," &c. Mark iv. 17. Matt. xxiv. 29. 3 John 14.
22. The people xthich stood on the other side of the sea. That is, on the east side, or on the same side with Jesus. The country was called the region beyotid or on the other side of the sea, because the writer and the people lived on the west side. If Jesus went not luith his disciples. He had gone into a mountain to prav alone. Ver. 15. Compare Mark vi. 46.