Commentary on John, vol. 1 (chs. 1–11)

39. And many Samaritans out of that city believed in him on account of the saying of the woman, who testified, I told you all things that ever I did. 40. When the Samaritans, therefore, came to him, they entreated him to remain with them; and he remained two days. 41. And many more believed on account of his word; 42. And said to the woman, We no longer believe on account of thy speech; for we ourselves have heard, and know, that this is actually the Christ, the Savior of the world. 43. And after two days he departed, and went away into Galilee. 44. For Jesus himself testified,¹ that a Prophet hath no honor in his own country. 45. And when he came into Galilee, the Galileans received him, who had seen² all that he did in Jerusalem on the feast-day; for they had also come to the feast-day.

39. And many Samaritans out of that city believed. The Evangelist here relates what was the success of the woman's announcement to her citizens, from which it is evident that the expectation and desire of the promised Messiah had no small vigor among them. Now, the word believe is here used inaccurately, and means that they were induced by the woman's statement to acknowledge Christ to be a Prophet. It is, in some respects, a commencement of faith, when minds are prepared to receive the doctrine. Such an entrance to faith receives here the honorable appellation of faith, in order to inform us how highly God esteems reverence for his word, when he confers so great honor on the docility of those who have not yet been taught. Now, their faith manifests itself in this respect, that they are seized with a desire to profit, and, for that reason, desire that Christ should remain with them

41. And many more believed. From what followed it is evident that Christ's compliance with their wish was highly proper; for we see how much fruit was reaped from the two days which he granted to their request. By this example we are taught that we ought never to refrain from working, when we have it in our power to advance the kingdom of God; and if we are afraid that our readiness in complying may be liable to unfavorable reports, or may often prove to be useless, let us ask from Christ the Spirit of counsel to direct us. The word believe is now used in a different sense; for it means not only that they were prepared for faith, but that they actually had a proper faith

42. On account of thy speech. Though I have followed Erasmus in rendering this word by oratio, (speech,) because loquela, which the ancient interpreter uses, is a barbarous term; yet I wish to warn my readers that the Greek word lalia has the same meaning with the Latin word loquentia, that is, talk, or talkativeness; and the Samaritans appear to boast that they have now a stronger foundation than a woman's tongue, which is, for the most part, light and trivial.

We believe. This expresses more fully the nature of their faith, that it has been drawn from the word of God itself, so that they can boast of having the Son of God as their Teacher; as, indeed, it is on his authority alone that we can safely rely. True, indeed, he is not now visibly present, so as to speak to us mouth to mouth; but, by whomsoever we happen to hear him, our faith cannot rest on any other than on himself. And from no other source proceeds that knowledge which is likewise mentioned; for the speech which comes from the mouth of a mortal man may indeed fill and satisfy the ears, but will never confirm the soul in calm confidence of salvation, so that he who has heard may be entitled to boast that he knows In faith, therefore, the first thing necessary is, to know that it is Christ who speaks by his ministers; and the next is, to give him the honor which is due; that is, not to doubt that he is true and faithful, so that, relying on so undoubted a guarantee, we may rely safely on his doctrine.

Again, when they affirm that Jesus is the Christ and the Savior of the world, they undoubtedly have learned this from hearing him. Hence we infer that, within two days, the sum of the Gospel was more plainly taught by Christ than he had hitherto taught it in Jerusalem. And Christ testified that the salvation, which he had brought, was common to the whole world, that they might understand more fully that it belonged to them also; for he did not call them on the ground of their being lawful heirs, as the Jews were,³ but taught that he had come to admit strangers into the family of God, and to bring peace to those who were far off, (Ephesians 2:17.)

44. For Jesus himself testified. The apparent contradiction which strikes us here at first sight, has given rise to various interpretations. There is an excess of subtlety in the explanation given by Augustine, that Christ was without honor among his own countrymen, because he had done more good among the Samaritans in two days only than he had done, in a long time, among the Galileans; and because, without miracles, he gained more disciples in Samaria than a great number of miracles had gained him in Galilee. Nor am I satisfied with the view of Chrysostom, who understands Christ's country to be Capernaum, because he dwelt there more frequently than in any other place. I rather agree with Cyril, who says that he left the city of Nazareth, and departed into a different part of Galilee; for the other three Evangelists mention Nazareth, when they relate this testimony of Christ. The meaning might indeed be that, while the time of full manifestation was not yet come, he chose to remain concealed in his native country, as in a more obscure retreat. Some, too, explain it to mean, that he remained two days in Samaria, because there was no reason why he should hasten to go to a place where contempt awaited him. Others think that he went straight to Nazareth, and immediately left it; but, as John relates nothing of this sort, I do not venture to yield to that conjecture. A more correct view of it is, that when he saw himself despised in his native city Nazareth, he rather withdrew to another place. And, therefore, it immediately follows (verse 46) that he came into the town of Cana. What is next added — that the Galileans received him — was a token of reverence, not of contempt.

A Prophet hath no honour in his own country. I have no doubt that this saying was common, and had passed into a proverb;⁴ and we know that proverbs are intended to be a graceful expression of what commonly and most frequently (epi to poli) happens. In such cases, therefore, it is not necessary that we should rigidly demand uniform accuracy, as if what is stated in a proverb were always true. It is certain that prophets are usually more admired elsewhere than in their own country. Sometimes, too, it may happen, and in reality does happen, that a prophet is not less honored by his countrymen than by strangers; but the proverb states what is common and ordinary, that prophets receive honor more readily in any other place than among their own countrymen.

Now this proverb, and the meaning of it, may have a twofold origin; for it is a universal fault, that those whom we have heard crying in the cradle, and whom we have seen acting foolishly in their boyhood, are despised by us throughout their whole life, as if they had made no progress, since they were boys. To this is added another evil — envy, which prevails more among acquaintances. But I think it probable that the proverb arose from this circumstance, that Prophets were so ill-treated by their own nation; for good and holy men, when they perceived that there was in Judea so great ingratitude towards God, so great contempt of his word, so great obstinacy, might justly utter this complaint, that nowhere are the Prophets of God less honored than in their own country. If the former meaning be preferred, the name Prophet must be understood generally to denote any teacher, as Paul calls Epimenides a prophet of the Cretians, (Titus 1:12.)

45. The Galileans received him. Whether or not this honor was of long duration we have not the means of determining; for there is nothing to which men are more prone than forgetfulness of the gifts of God. Nor does John relate this with any other design than to inform us that Christ performed miracles in presence of many witnesses, so that the report of them was spread far and wide. Again, this points out one advantage of miracles, that they prepare the way for doctrine; for they cause reverence to be paid to Christ.

46. Jesus therefore came again into Cana of Galilee, where he had turned the water into wine. And there was a certain courtier, whose son was diseased, in Capernaum. 47. When he heard that Jesus had come from Judea into Galilee, he went away to him, and entreated him to go down and cure his son; for he was near death. 48. Jesus therefore said to him, Unless you see signs and wonders, you will not believe. 49. The courtier himself said to him, Sir, come down ere my child die. 50. Jesus said to him, Go, thy son liveth. The man believed the word which Jesus had spoken to him, and went away. 51. And while he was still going down, his servants met and informed him, saying, Thy son liveth. 52. Then he asked them at what hour he recovered; and they said to him, Yesterday at the seventh hour the fever left him. 53. The father therefore knew that it was the same hour at which Jesus had said to him, Thy son liveth. And he believed, and all his house. 54. This second miracle did Jesus again, when he had come out of Judea into Galilee.

46. And there was a certain courtier. This is a more correct rendering, though Erasmus thinks differently, who has translated basilikos by a Latin word, Regulus, which means a little king.⁵ I acknowledge indeed that, at that time, they gave the name of Reguli (or, little kings) to those who are now called Dukes, or Barons, or Earls; but the state of Galilee at that time was such that there could be no person of that rank dwelling in Capernaum. I think that he was some nobleman⁶ of the court of Herod; for there is some plausibility in the opinion of those who think that he was sent by Caesar.⁷ This is expressly mentioned by the Evangelist, because the rank of this personage made the miracle the more illustrious.

47. When he had heard that Jesus had come. When he applies to Christ for aid, this is some evidence of his faith; but, when he limits Christ's manner of granting assistance, that shows how ignorant he was. For he views the power of Christ as inseparably connected with his bodily presence, from which it is evident, that he had formed no other view concerning Christ than this, — that he was a Prophet sent by God with such authority and power as to prove, by the performance of miracles, that he was a minister of God. This fault, though it deserved censure, Christ overlooks, but severely upbraids him, and, indeed, all the Jews in general, on another ground, that they were too eager to behold miracles.

But how comes it that Christ is now so harsh, who is wont to receive kindly others who desire miracles? There must have been at that time some particular reason, though unknown to us, why he treated this man with a degree of severity which was not usual with him; and perhaps he looked not so much to the person as to the whole nation. He saw that his doctrine had no great authority, and was not only neglected but altogether despised; and, on the other hand, that all had their eyes fixed on miracles, and that their whole senses were seized with stupidity rather than with admiration. Thus, the wicked contempt of the word of God, which at that time prevailed, constrained him to make this complaint.

True, indeed, some even of the saints sometimes wished to be confirmed by miracles, that they might not entertain any doubt as to the truth of the promises; and we see how God, by kindly granting their requests, showed that he was not offended at them. But Christ describes here far greater wickedness; for the Jews depended so much on miracles, that they left no room for the word. And first, it was exceedingly wicked that they were so stupid and carnal as to have no reverence for doctrine, unless they had been aroused by miracles; for they must have been well acquainted with the word of God, in which they had been educated from their infancy. Secondly, when miracles were performed, they were so far from profiting aright, that they remained in a state of stupidity and amazement. Thus they had no religion, no knowledge of God, no practice of godliness, except what consisted in miracles.

To the same purpose is that reproach which Paul brings against them, the Jews demand signs, (1 Corinthians 1:22.) For he means that they were unreasonably and immoderately attached to signs, and cared little about the grace of Christ, or the promises of eternal life, or the secret power of the Spirit, but, on the contrary, rejected the Gospel with haughty disdain, because they had no relish for any thing but miracles. I wish there were not many persons in the present day affected by the same disease; but nothing is more common than this saying, "Let them first perform miracles,⁸ and then we will lend an ear to their doctrine;" as if we ought to despise and disdain the truth of Christ, unless it derive support from some other quarter. But though God were to overwhelm them by a huge mass of miracles, still they speak falsely when they say that they would believe. Some outward astonishment would be produced, but they would not be a whit more attentive to doctrine.

49. Sir, come down, ere my child die. Since he perseveres in asking, and at length obtains what he wished, we may conclude that Christ did not reprove him in such a manner as if he intended altogether to reject him, and refused his prayers; but that he rather did so for the purpose of correcting that fault which obstructed the entrance of true faith. And we ought to remember — what I have formerly stated — that this was a general reproof of a whole people, and was not peculiarly addressed to one individual. In this manner, whatever is improper, or distorted, or superfluous, in our prayers, must be corrected or removed, that dangerous obstructions may be taken out of the way. Now courtiers are usually fastidious and haughty, and do not willingly submit to be treated with harshness; but it deserves notice, that this man, humbled by his necessitous case, and by the dread of losing his son, does not burst into a passion, or murmur, when Christ speaks to him roughly, but passes by that reproof in modest silence. We find the same things in ourselves; for we are astonishingly delicate, impatient, and fretful until, subdued by adversities, we are constrained to lay aside our pride and disdain.

50. Thy son liveth. The first thing that strikes us here is, the astonishing kindness and condescension of Christ, that he bears with the man's ignorance, and stretches his power beyond what had been expected. He requested that Christ would come to the place and cure his son. He thought it possible that his son could be freed from sickness and disease, but not that he could be raised up after he was dead; and therefore he urges Christ to make haste, that his son's recovery may not be prevented by his death. Accordingly, when Christ pardons both, we may conclude from it how highly he values even a small measure of faith. It is worthy of observation that Christ, while he does not comply with his desire, grants much more than he had requested; for he testifies as to the present health of his son. Thus it frequently happens that our Heavenly Father, while he does not comply with our wishes in every particular, proceeds to relieve us by unexpected methods, that we may learn not to prescribe to him in anything. When he says, Thy son liveth, he means that he has been rescued from the danger of death.

The man believed the word which Jesus had spoken to him. Having come with the conviction that Christ was a prophet of God, he was on that account so much disposed to believe, that, as soon as he had heard a single word, he seized it and fixed it in his heart. Though he did not entertain all the respect that he ought for the power of Christ, yet a short promise suddenly awoke new confidence in his mind, so that he believed the life of his son to be contained in a single word of Christ. And such is the promptitude with which we ought to receive the word of God, but it is very far from producing always so immediate an effect on the hearers. For how many will you find that profit as much by many sermons as this man, who was half a heathen, profited by hearing a single word? So much the more ought we to labor with zeal to arouse our sluggishness, and, above all, to pray that God would touch our hearts in such a manner, that we may not be less willing to believe than He is ready and gracious to promise.

51. While he was still going down. Here is described the effect of faith, together with the efficacy of the word; for as Christ, by a word, restores to life this child who was just dying, so in one moment the father, by his faith, regains his son safe and sound. Let us therefore know that, whenever the Lord offers his benefits to us, his power will always be ready to accomplish whatever he promises, provided that the door be not shut against him by our unbelief. It does not always happen, I acknowledge, and even is not frequent or ordinary, that God instantly displays his arm for giving us assistance; but whenever he delays, he has always a good reason, and one that is highly advantageous to us. This at least is certain, that so far is he from delaying unnecessarily, that he rather contends with the obstacles which we throw in the way; and, therefore, when we do not see his immediate aid, let us consider how much of concealed distrust there is in us, or at least how small and limited our faith is. And we ought not to wonder if He is unwilling to allow his benefits to be lost, or to throw them at random on the ground, but chooses to bestow them on those who, by opening the bosom of their faith, are ready to receive them. And though he does not always assist his people in the same manner, yet in no instance will the faith of any one be fruitless, or hinder us from experiencing the truth of what the Prophet says, that the promises of God, even when they seem to delay, are in reality making great haste.

Though it tarry, wait for it; because it will surely come, it will not tarry, (Habakkuk 2:3.)

52. Therefore he inquired at them. That this courtier asked his servants at what time his son began to recover, was done by a secret impulse from God, that the truth of the miracle might be rendered more conspicuous. For by nature we have an exceedingly wicked disposition to extinguish the light of the power of God, and Satan labors, by various means, to hide the works of God from our view; and, therefore, in order that they may obtain from us that praise which is due to them, they must be made so manifest that no room is left for doubt. Whatever then may be the ingratitude of men, still this circumstance does not permit so illustrious a work of Christ to be ascribed to chance.

53. And he believed, and his whole house. It may appear absurd that the Evangelist should mention this as the commencement of faith in that man, whose faith he has already commended. Nor can it be supposed that the word believe — at least in this passage — relates to the progress of faith. But it must be understood that this man, being a Jew and educated in the doctrine of the Law, had already obtained some taste of faith when he came to Christ; and that he afterwards believed in the saying of Christ was a particular faith, which extended no farther than to expect the life of his son. But now he began to believe in a different manner; that is, because, embracing the doctrine of Christ, he openly professed to be one of his disciples. Thus not only does he now believe that his son will be cured through the kindness of Christ, but he acknowledges Christ to be the Son of God, and makes a profession of faith in his Gospel. His whole family joins him, which was an evidence of the miracle; nor can it be doubted that he did his utmost to bring others along with him to embrace the Christian religion.

1. After these things there was a feast of the Jews, and Jesus went up to Jerusalem. 2. And there was in Jerusalem, at the sheep-market, a pool, which is called in Hebrew Bethesda, having five porches. 3. In these lay a great multitude of diseased, blind, lame, withered,⁹ waiting for the motion of the water. 4. For an angel went down, at intervals,¹⁰ into the pool, and troubled the water. Whosoever went down first after the troubling of the water was cured of whatever disease he formerly had. 5. Now there was a man there, who had passed thirty and eight years in infirmity. 6. When Jesus saw this man lying, and knew that he had now been a long time diseased, he saith to him, Dost thou wish to be cured? 7. The diseased man answered him, Sir, I have no man to let me down into the pool, when the water is troubled; but while I am coming, another goeth down before me. 8. Jesus saith to him, Arise, carry thy bed, and walk. 9. And immediately that man was cured, and carried his bed, and walked. And the Sabbath was on that day.

1. There was a feast of the Jews. Though the Evangelist does not expressly state what feast this was, yet the probable conjecture is that he means Pentecost, at least if what is here related took place immediately after that Christ came into Galilee. For immediately after the Passover he set out from Jerusalem, and, as he was passing through Samaria, he reckoned four months to the harvest; having entered Galilee he cured the courtier's son. The Evangelist adds that the feast came afterwards; and, therefore, the order of time leads us to conclude that we ought to understand it to be Pentecost; though I do not dispute about that matter. Now Christ came to Jerusalem to the feast, partly because at that time, on account of the great multitude of people who were assembled, he had the opportunity of publishing his doctrine more extensively, and partly because it was necessary that he should be subject to the Law, that he might redeem us from the bondage of the Law, as we have already explained on former occasions.

2. There was in Jerusalem, at the sheep-market, a pool. The circumstance of the place is added, from which we learn that the miracle was not concealed or known to a few persons only; for the five porches show that the place was celebrated for the great number of persons who resorted to it, and this was also implied in its vicinity to the temple. Besides, the Evangelist expressly says that many diseased persons lay there With respect to the meaning of the name, the learned justly reject the fanciful opinion of Jerome, who, instead of Bethesda, makes it Betheder, and interprets it to mean the house of the flock; for here mention is made of a pool, which was near the sheep-market Those who read it Bethesda, as meaning a place of fishing, have no reason on their side. There is greater probability in the opinion of those who explain it to be a place of pouring out; for the Hebrew word ('sk) (Eshed) signifies flowing out; but the Evangelist, as was then the ordinary way of speaking, pronounced it Esda For I think that the water was conveyed into it by conduits, that the priests might draw out of it; unless perhaps the place received its name from the circumstance that the water was poured into it by means of tubes. It was called the sheep-market, in my opinion, because the beasts which were to be offered in sacrifice were taken there.

3. In these lay a great multitude. It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were going into the temple to worship; and there, too, it was customary to purchase the beasts which were to be offered in sacrifice. Yet at each feast God cured a certain number, that, in this way, he might recommend the worship prescribed in the Law and the holiness of the temple. But might it not appear foolish to believe, while we read of nothing of this kind having been done at a time when religion was in the most flourishing condition, and even since in the age of the Prophets miracles were not performed but on extraordinary occasions, that when the affairs of the nation were so decayed and almost ruinous, the power and grace of God were displayed with more than ordinary lustre? I reply, there were, in my opinion, two reasons. As the Holy Spirit, dwelling in the Prophets, was a sufficient witness of the divine presence, religion at that time needed no other confirmation; for the Law had been sanctioned by abundantly sufficient miracles, and God ceased not to express, by innumerable testimonies, his approbation of the worship which he had enjoined. But about the time of Christ's coming, as they were deprived of the Prophets and their condition was very wretched, and as various temptations pressed upon them on every hand, they needed this extraordinary aid, that they might not think that God had entirely left them, and thus might be discouraged and fall away. For we know that Malachi was the last of the Prophets, and, therefore, he closes his doctrine with this admonition, that the Jews may remember the Law delivered by Moses, (Malachi 4:4,) until Christ appear. God saw it to be advantageous to deprive them of the Prophets, and to keep them in suspense for a time, that they might be inflamed with a stronger desire for Christ, and might receive him with greater reverence, when he should be manifested to them. Yet, that testimonies might not be wanting to the temple and sacrifices, and to the whole of that worship by which salvation should be made known to the world, the Lord retained among the Jews this gift of healing, that they might know that there was a good reason why God separated them from the other nations. For God, by curing the diseased, showed plainly — as by an arm stretched out from heaven — that he approved of this kind of worship which they derived from the injunction of the Law. Secondly, I have no doubt that God intended to remind them by these signs that the time of redemption was approaching, and that Christ, the Author of salvation, was already at hand, that the minds of all might be the better aroused. I think that signs, in that age, served this twofold purpose; first, that the Jews might know that God was present with them, and thus might remain steady in their obedience to the Law; and, secondly, that they might earnestly hope for a new and unwonted condition.

Of lame, blind, withered. For the purpose of informing us that the diseases cured by our Lord were not of an ordinary kind, the Evangelist enumerates some classes of them; for human remedies could be of no avail to the lame, blind, and withered. It was indeed a mournful spectacle, to see in so large a body of men so many kinds of deformities in the members; but yet the glory of God shone more brightly there than in the sight of the most numerous and best disciplined army. For nothing is more magnificent than when an unwonted power of God corrects and restores the defects of nature; and nothing is more beautiful or more delightful than when, through his boundless goodness, he relieves the distresses of men. For this reason the Lord intended that this should be a splendid theater, in which not only the inhabitants of the country, but strangers also, might perceive and contemplate His majesty; and, as I have already suggested, it was no small ornament and glory of the temple, when God, by stretching out his hand, clearly showed that He was present.

4. For an angel went down. It was, no doubt, a work peculiar to God to cure the sick; but, as He was accustomed to employ the ministration and agency of angels, so He commanded an angel to perform this duty. For this reason the angels are called principalities or powers, (Colossians 1:16;) not that God gives up his power to them, and remains unemployed in heaven, but because, by acting powerfully in them, he magnificently shows and displays his power. It is, therefore, wicked and shameful to imagine any thing as belonging to the angels, or to constitute them the medium of communication between us and God, so as to obscure the glory of God, as if it were at a great distance from us, while, on the contrary, he employs them as the manifestations of his presence. We ought to guard against the foolish speculations of Plato, for the distance between us and God is too great to allow us to go to the angels, that they may obtain favor for us; but, on the contrary, we ought to come direct to Christ, that, by his guidance, protection, and command, we may have the angels as assistants and ministers of our salvation.

At intervals. God might have at once, in a single moment, cured them all:, but, as his miracles have their design, so they ought also to have their limit; as Christ also reminds them that, though there were so many that died in the time of Elisha, not more than one child was raised from the dead, (2 Kings 4:32;)¹¹ and that, though so many widows were famished during the time of drought, there was but one whose poverty was relieved by Elijah, (1 Kings 17:9; Luke 4:25.) Thus the Lord reckoned it enough to give a demonstration of his presence in the case of a few diseased persons. But the manner of curing, which is here described, shows plainly enough that nothing is more unreasonable than that men should subject the works of God to their own judgment; for pray, what assistance or relief could be expected from troubled water? But in this manner, by depriving us of our own senses, the Lord accustoms us to the obedience of faith. We too eagerly follow what pleases our reason, though contrary to the word of God; and, therefore, in order to render us more obedient to him, he often presents to us those things which contradict our reason. Then only do we show our submissive obedience, when we shut our eyes, and follow the plain word, though our own opinion be that what we are doing will be of no avail. We have an instance of this kind in Naaman a Syrian, whom the prophet sends to Jordan, that he may be cured of his leprosy, (2 Kings 5:10.) At first, no doubt, he despises it as a piece of mockery, but afterwards he comes actually to perceive that, while God acts contrary to human reason, he never mocks or disappoints us.

And troubled the water Yet the troubling of the water was a manifest proof that God freely uses the elements according to his own pleasure, and that He claims for himself the result of the work. For it is an exceedingly common fault to ascribe to creatures what belongs to God alone; but it would be the height of folly to seek, in the troubled water, the cause of the cure. He therefore holds out the outward symbol in such a manner that, by looking at the symbol, the diseased persons may be constrained to raise their eyes to Him who alone is the Author of grace.

5. And there was a man there. The Evangelist collects various circumstances, which prove that the miracle may be relied on as certain. The long duration of the disease had taken away all hope of its being cured. This man complains that he is deprived of the remedy of the water. He had frequently attempted to throw himself into the water, but without success; there was no man to assist him, and this causes the power of Christ to be more strikingly displayed. Such, too, was the import of the command to carry his bed, that all might plainly see that he was cured in no other way than by the agency of Christ; for when he suddenly rises up healthy and strong in all the members in which he was formerly impotent, so sudden a change is the more fitted to arouse and strike the minds of all who beheld it.

6. Wilt thou be made whole? He does not inquire about it, as if it were a doubtful matter, but partly in order to kindle in the man a desire of the favor which was offered to him, and partly to quicken the attention of the witnesses who were present, and who, if they had been thinking of something else, might not have perceived the miracle, as frequently happens in sudden occurrences. For these two reasons, therefore, this preparation was necessary.

7. I have no man. This diseased man does what almost all of us are wont to do; for he limits the assistance of God according to his own thought, and does not venture to promise to himself any thing more than he conceives in his mind. Christ forgives his weakness, and in this we have a mirror of that forbearance of which every one of us has daily experience, when, on the one hand, we keep our attention fixed on the means which are within our reach, and when, on the other hand, contrary to expectation, he displays his hand from hidden places, and thus shows how far his goodness goes beyond the narrow limits of our faith. Besides, this example ought to teach us patience. Thirty-eight years were a long period, during which God had delayed to render to this poor man that favor which, from the beginning, He had determined to confer upon him. However long, therefore, we may be held in suspense, though we groan under our distresses, let us never be discouraged by the tediousness of the lengthened period; for, when our afflictions are long continued, though we discover no termination of them, still we ought always to believe that God is a wonderful deliverer, who, by His power, easily removes every obstacle out of the way.

9. And it was the Sabbath. Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the Law expressly forbids to carry any burden whatever on the Sabbath-day, (Jeremiah 17:21.)

But there were two reasons why Christ, disregarding this danger, chose to make such an exhibition; first, that the miracle might be more extensively known; and, secondly, that he might give occasion, and, as it were, open up the way for the beautiful discourse which he delivered immediately afterwards. Of so great importance was the knowledge of that miracle, that he found it to be his duty to despise boldly the offense taken by the people, particularly because he had at hand a just defense, by which, though he did not pacify the ungodly, he abundantly refuted their calumnies. We ought therefore to observe this rule, that though the whole world kindle into rage, we ought to proclaim the glory of God and celebrate His works, so far as His glory requires that they should be made known. Nor ought we to be uneasy or discouraged, though our labors should not be immediately successful, provided that we keep in view the object which I have stated, and do not go beyond the limits of our office.

10. The Jews therefore said to him who had been cured, It is the Sabbath; it is not lawful for thee to carry thy bed. 11. He answered them, He who made me whole said to me, Carry thy bed and walk. 12. They therefore asked him, Who is that man who said to thee, Carry thy bed and walk? 13. And he who had been cured knew not who he was; for Jesus had withdrawn himself, because there was a crowd in that place.¹² 14. After these things, Jesus found him in the temple, and said to him, Lo, thou art made whole, sin no more, lest something worse befall thee. 15. The man went away, and told the Jews that it was Jesus who had made him whole. 16. And for that reason the Jews persecuted Jesus, and sought to slay him, because he did these things on the Sabbath-day.

10. It is the Sabbath. It was the duty of all to maintain the sanctity of the Sabbath, and, therefore, they justly and properly accuse the man. But, when the excuse offered by the man does not satisfy them, they already begin to be in fault; for, when the reason was known, he ought to have been acquitted. It was a violation of the Sabbath, as we have said, to carry a burden; but Christ, who laid the burden on his shoulders, discharges him by his own authority. We are therefore taught by this example to avoid every rash judgment, until the reason of each action be fully known. Whatever contradicts the word of God deserves to be condemned without hesitation; but, as it frequently happens that there are mistakes in this matter, we ought first to inquire modestly and calmly, that our decision may be sound and sober. For since the Jews, prejudiced by wicked dispositions, have not patience to inquire, they shut the door against judgment and moderation; but, if they had allowed themselves to be taught, not only would the offense have been removed, but they would have been conducted still farther, with great advantage, to the knowledge of the Gospel.

We now see how far the Jews were in the wrong. It is, because they do not admit a reasonable defense. The defense is, that he who had been cured replies that he does nothing but by the command of him who had power and authority to command; for, though he did not yet know who Christ was, yet he was convinced that he had been sent by God, because he had received a proof of his divine power, and learns from it that Christ is endued with authority, so that it must be his duty to obey him. But this appears to be worthy of reproof, that a miracle turns him aside from obedience to the Law. I confess, indeed, that the argument which the man employs in contending with them is not sufficiently strong, but the others are faulty on two accounts, that they neither consider that this is an extraordinary work of God, nor suspend their judgment until they have heard a Prophet of God who is furnished with the word.

13. And he who had been cured knew not who he was. Christ certainly did not intend that the glory of so great a work should pass away, but he intended that it should become generally known before that he acknowledged himself to be the Author of it. He therefore withdrew for a little, that the Jews might have it in their power to judge of the fact itself, without reference to any person. And hence we learn that the cure of this man cannot be ascribed to his faith, since, even after having been cured, he does not acknowledge his Physician; and yet, when he was ordered, he carried his bed, which appears to have been done by the guidance of faith. For my own part, as I do not deny that there was in him some secret movement of faith, so I say that it is clear from what follows, that he had no solid doctrine or clear light on which he could rely.

14. After these things Jesus found him. These words show still more clearly that, when Christ concealed himself for a time, it was not in order that the remembrance of the kindness which he had conferred might perish, for he now appears in public of his own accord; only he intended that the work should first be known, and that he should afterwards be declared to be the Author of it. This passage contains a highly useful doctrine; for when Christ says, lo, thou art made whole, his meaning is, that we make an improper use of the gifts of God, if we are not excited to gratitude. Christ does not reproach the man with what he had given him, but only reminds him that he had been cured in order that, remembering the favor which he had received, he might all his life serve God his Deliverer. Thus, as God by stripes instructs and spurs us on to repentance, so he invites us to it by his goodness and forbearance; and, indeed, it is the universal design both of our redemption and of all the gifts of God, to keep us entirely devoted to Him. Now this cannot be done, unless the remembrance of the past punishment remain impressed on the mind, and unless he who has obtained pardon be employed in this meditation throughout his whole life.

This admonition teaches us also, that all the evils which we endure ought to be imputed to our sins; for the afflictions of men are not accidental, but are so many stripes for our chastisement. First, then, we ought to acknowledge the hand of God which strikes us, and not to imagine that our distresses arise from a blind impetuosity of fortune; and next we ascribe this honor to God, that, since He is a Father full of goodness, He does not take pleasure in our sufferings, and therefore does not treat us more harshly than he has been offended by our sins. When he charges him, sin no more, he does not enjoin him to be free from all sin, but speaks comparatively as to his former life; for Christ exhorts him henceforth to repent, and not to do as he had done before.

Lest something worse befall thee. If God does not succeed in doing us good by the stripes with which he gently chastises us, as the kindest father would chastise his tender and delicate children, He is constrained to assume a new character, and a character which, so to speak, is not natural to Him. He therefore seizes the whip to subdue our obstinacy, as He threatens in the Law, (Leviticus 26:14; Deuteronomy 28:15; Psalm 32:9;) and indeed throughout the Scriptures passages of the same kind are to be found. Thus, when we are incessantly pressed down by new afflictions, we ought to trace this to our obstinacy; for not only do we resemble restive horses and mules, but we are like wild beasts that cannot be tamed. There is no reason to wonder, therefore, if God make use of severer punishment to bruise us, as it were, by mallets, when moderate punishment is of no avail; for it is proper that they who will not endure to be corrected should be bruised by strokes. In short, the use of punishments is, to render us more cautious for the future. If, after the first and second strokes, we maintain obstinate hardness of heart, he will strike us seven times more severely. If, after having showed signs of repentance for a time, we immediately return to our natural disposition, he chastises more sharply this levity which proves us to be forgetful, and which is full of sloth.

Again, in the person of this man it is of importance for us to observe with what gentleness and condescension the Lord bears with us. Let us suppose that the man was approaching old age, in which case he must have been visited by disease in the very prime of life, and perhaps had been attacked by it from his earliest infancy; and now let us consider how grievous to him must have been this punishment continued through so many years. It is certain that we cannot reproach God with excessive severity in causing this man to languish, and to be half-dead, for so long a period; and, therefore, when we are punished more lightly, let us learn that it is because the Lord, in his infinite goodness, moderates the extreme rigour of the punishments which we would have well deserved.¹³ Let us also learn that no punishments are so rigorous and severe, that the Lord cannot make additions to them whenever he pleases. Nor can it be doubted that wretched men by their wicked complaints, often draw down upon themselves dreadful and shocking tortures, when they assert that it is not possible to endure heavier distresses, and that God cannot send them any thing more.¹⁴ Are not these things hidden among my treasures? saith the Lord, (Deuteronomy 32:34.) We ought also to observe how slow we are in deriving benefit from God's chastisements; for if Christ's exhortation was not superfluous, we may learn from it that the soul of this man was not yet fully purified from every vice. Indeed, the roots of vices are too deep in us to be capable of being torn out in a single day, or in a few days; and the cure of the diseases of the soul is too difficult to be effected by remedies applied for a short time.

15. The man went away Nothing was farther from his intention than to make Christ an object of their hatred, and nothing was farther from his expectation than that they would rage so furiously against Christ. His intention, therefore, was pious; for he wished to render to his Physician the honor which was justly due to him. The Jews, on the other hand, show their venom, not only in accusing Christ of having violated the Sabbath, but in breaking out into extreme cruelty.

17. But Jesus answered them, My Father worketh hitherto, and I work. 18. For this reason, therefore, the Jews sought the more to kill him, because he not only broke the Sabbath, but likewise called God his Father, making himself equal with God. 19. Jesus then answered, and said to them, Verily, verily, I say to you, The Son cannot do any thing of himself but what he hath seen the Father do; for whatsoever things he doeth, those also doeth the Son likewise.

17. My Father worketh hitherto. We must see what kind of defense Christ employs. He does not reply that the Law about keeping the Sabbath was temporary, and that it ought now to be abolished; but, on the contrary, maintains that he has not violated the Law, because this is a divine work. It is true that the ceremony of the Sabbath was a part of the shadows of the Law,¹⁵ and that Christ put an end to it by his coming, as Paul shows, (Colossians 2:16;) but the present question does not turn on that point. For it is only from their own works that men are commanded to abstain; and, accordingly, circumcision — which is a work of God, and not of men — is not at variance with the Sabbath.

What Christ insists upon is this, that the holy rest which was enjoined by the Law of Moses is not disturbed when we are employed in works of God.¹⁶ And for this reason he excuses not only his own action, but also the action of the man who carried his bed; for it was an appendage, and — as we might say — a part of the miracle, for it was nothing else than an approbation of it. Besides, if thanksgiving and the publication of the divine glory be reckoned among the works of God, it was not a profanation of the Sabbath to testify the grace of God by feet and hands. But it is chiefly concerning himself that Christ speaks, to whom the Jews were more hostile. He declares that the soundness of body which he has restored to the diseased man is a demonstration of his divine power. He asserts that he is the Son of God, and that he acts in the same manner as his Father.

What is the use of the Sabbath, and for what reasons it was enjoined, I do not now argue at greater length. It is enough for the present passage, that the keeping of the Sabbath is so far from interrupting or hindering the works of God, that, on the contrary, it gives way to them alone. For why does the Law enjoin men to abstain from their own works, but in order to keep all their senses free and occupied for considering the works of God? Consequently, he who does not, on the Sabbath, allow a free course and reign to the works of God, is not only a false expounder of the Law, but wickedly overturns it.

If it be objected, that the example of God is held out to men, that they may rest on the seventh day, the answer is easy. Men are not conformed to God in this respect, that He ceased to work, but by abstaining from the troublesome actions of this world and aspiring to the heavenly rest. The Sabbath or rest of God,¹⁷ therefore, is not idleness, but true perfection, which brings along with it a calm state of peace. Nor is this inconsistent with what Moses says, that God put an end to his works, (Genesis 2:2;) for he means that, after having completed the formation of the world, God consecrated that day, that men might employ it in meditating on his works. Yet He did not cease to sustain by this power the world which he had made, to govern it by his wisdom, to support it by his goodness, and to regulate all things according to his pleasure, both in heaven and on earth. In six days, therefore, the creation of the world was completed, but the administration of it is still continued, and God incessantly worketh in maintaining and preserving the order of it; as Paul informs us, that in him we live, and move, and are, (Acts 17:28;) and David informs us, that all things stand so long as the Spirit of God upholds them, and that they fail as soon as he withdraws his support, (Psalm 104:29.) Nor is it only by a general Providence that the Lord maintains the world which He has created, but He arranges and regulates every part of it, and more especially, by his protection, he keeps and guards believers whom he has received under his care and guardianship.

And I work. Leaving the defense of the present cause, Christ now explains the end and use of the miracle, namely, that by means of it he may be acknowledged to be the Son of God; for the object which he had in view in all his words and actions was, to show that he was the Author of salvation. What he now claims for himself belongs to his Divinity, as the Apostle also says, that he upholdeth all things by his powerful will, (Hebrews 1:3.)

But when he testifies that he is God, it is that, being manifested in the flesh, he may perform the office of Christ; and when he affirms that he came from heaven, it is chiefly for the purpose of informing us for what purpose he came down to earth.

18. For this reason, therefore, the Jews sought the more to slay him. This defense was so far from allaying their fury that it even enraged them the more. Nor was he unacquainted with their malignity and wickedness and hardened obstinacy, but he intended first to profit a few of his disciples who were then present, and next to make a public display of their incurable malice. By his example he has taught us that we ought never to yield to the fury of wicked men, but should endeavor to maintain the truth of God, so far as necessity demands it, though the whole world should oppose and murmur. Nor is there any reason why the servants of Christ should take it ill that they do not profit all men according to their wish, since Christ himself did not always succeed; and we need not wonder if, in proportion as the glory of God is more fully displayed, Satan rages the more violently in his members and instruments.

Because he not only had broken the Sabbath. When the Evangelist says that the Jews were hostile to Christ, because he had broken the Sabbath, he speaks according to the opinion which they had formed; for I have already showed that the state of the case was quite the contrary. The principal cause of their wrath was, that he called God his Father. And certainly Christ intended that it should be understood that God was his Father in a peculiar sense, so as to distinguish himself from the ordinary rank of other men. He made himself equal to God, when he claimed for himself continuance in working; and Christ is so far from denying this, that he confirms it more distinctly. This refutes the madness of the Arians, who acknowledged that Christ is God, but did not think that he is equal to the Father, as if in the one and simple essence of God there could be any inequality.

19. Jesus therefore answered. We see what I have said, that Christ is so far from vindicating himself from what the Jews asserted, though they intended it as a calumny, that he maintains more openly that it is true. And first he insists on this point, that the work which the Jews cavilled at was a divine work, to make them understand that they must fight with God himself, if they persist in condemning what must necessarily be ascribed to him. This passage was anciently debated in various ways between the orthodox Fathers and the Arians. Arius inferred from it that the Son is inferior to the Father, because he can do nothing of himself The Fathers replied that these words denote nothing more than the distinction of the person, so that it might be known that Christ is from the Father, and yet that he is not deprived of intrinsic power to act. But both parties were in the wrong. For the discourse does not relate to the simple Divinity of Christ, and those statements which we shall immediately see do not simply and of themselves relate to the eternal Word of God, but apply only to the Son of God, so far as he is manifested in the flesh.

Let us therefore keep Christ before our eyes, as he was sent into the world by the Father to be a Redeemer. The Jews beheld in him nothing higher than human nature, and, therefore, he argues that, when he cured the diseased man, he did it not by human power, but by a Divine power which was concealed under his visible flesh. The state of the case is this. As they, confining their attention to the appearance of the flesh, despised Christ, he bids them rise higher and look at God. The whole discourse must be referred to this contrast, that they err egregiously who think that they have to do with a mortal man, when they accuse Christ of works which are truly divine. This is his reason for affirming so strongly that in this work, there is no difference between him and his Father.

20. For the Father loveth the Son, and showeth him all things which he doeth; and he will show him greater works than these, that you may wonder. 21. For as the Father raiseth up the dead, and quickeneth them; so also the Son quickeneth whom he will. 22. For the Father judgeth no man, but hath committed all judgment to the Son; 23. That all men may honor the Son, as they honor the Father: he who honoureth not the Son honoureth not the Father who sent him. 24. Verily, verily, I say to you, That he who heareth my word, and believeth in him who sent me, hath eternal life, and shall not come into condemnation, but hath passed from death to life.

20. For the Father loveth the Son. Every body sees how harsh and far-fetched is the exposition of this passage which is given by the Fathers. "God," they say, "loves himself in the Son." But this statement applies beautifully to Christ as clothed with flesh, that he is beloved by the Father. What is more, we know that it is by this excellent title that he is distinguished both from angels and from men, This is my beloved Son, (Matthew 3:17.) For we know that Christ was chosen, that the whole love of God might dwell in him, and might flow from him to us as from a full fountain. Christ is loved by the Father, as he is the Head of the Church. He shows that this love is the cause why the Father does all things by his hand. For when he says that the Father SHOWTH to him this word must be understood to denote communication, as if he had said, "As the Father hath given to me his heart, so he hath poured out his power on me, that the Divine glory may shine in my works, and — what is more — that men may seek nothing Divine but what they find in me." And, indeed, out of Christ it will be in vain to seek the power of God.

He will show him greater works than these. By these words he means that the miracle, which he had performed in curing the man, was not the greatest of the works enjoined on him by the Father; for he had only given in it a slight taste of that grace of which he is properly both minister and Author; namely, to restore life to the world.

That you may wonder. By adding these words, he indirectly charges them with ingratitude in despising so illustrious a demonstration of the power of God; as if he had said, "Though you are dull and stupid, yet the works which God shall afterwards perform by me will draw you, however reluctantly, into admiration." Yet this appears not to have been fulfilled, for we know that seeing, they saw not; as Isaiah also says that the reprobate are blind amidst the light of God. I reply, Christ did not now speak of their disposition, but only threw out a suggestion as to the splendor of the demonstration which he would soon afterwards give that he was the Son of God.

21. For as the Father raiseth up the dead. Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel. We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection Yet, when he joins the two words, raiseth up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will; by which he means that he specially confers this grace on none but certain men, that is, on the elect.

22. For the Father judgeth no man. He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exercises dominion by his hand; for the Evangelist employs the word judgment, agreeably to the idiom of the Hebrew language, as denoting authority and power We now perceive the amount of what is stated here, that the Father hath given to the Son a kingdom, that he may govern heaven and earth according to his pleasure. But this might appear to be very absurd, that the Father, surrendering his right to govern, should remain unemployed in heaven, like a private person. The answer is easy. This is said both in regard to God and to men; for no change took place in the Father, when he appointed Christ to be supreme King and Lord of heaven and earth; for he is in the Son, and works in him. But since, when we wish to rise to God, all our senses immediately fail, Christ is placed before our eyes as a lively image of the invisible God. There is no reason, therefore, why we should toil to no purpose in exploring the secrets of heaven, since God provides for our weakness by showing himself to be near in the person of Christ; but, on the other hand, whenever the inquiry relates to the government of the world, to our own condition, to the heavenly guardianship of our salvation, let us learn to direct our eyes to Christ alone, as all power is committed to him, (Matthew 28:18,) and in his face God the Father, who would otherwise have been hidden and at a distance, appears to us so that the unveiled majesty of God does not swallow us up by its inconceivable brightness.

23. That all men may honor the Son. This clause sufficiently confirms the suggestion which I threw out a little ago, that when it is said that God reigns in the person of Christ, this does not mean that he reposes in heaven, as indolent kings are wont to do, but because in Christ he manifests his power and shows himself to be present. For what else is the meaning of these words, that all men may honor the Son, but that the Father wishes to be acknowledged and worshipped in the Son? Our duty, therefore, is to seek God the Father in Christ, to behold his power in Christ, and to worship him in Christ. For, as immediately follows, he who honoureth not the Son deprives God of the honor which is due to him. All admit that we ought to worship God, and this sentiment, which is natural to us, is deeply rooted in our hearts, so that no man dares absolutely to refuse to God the honor which is due to him; yet the minds of men lose themselves in going out of the way to seek God. Hence so many pretended deities, hence so many perverse modes of worship. We shall never, therefore, find the true God but in Christ, nor shall we ever worship Him aright but by kissing the Son, as David tells us, (Psalm 2:12;) for, as John elsewhere declares,

He who hath not the Son hath not the Father, (1 John 2:23.)

Mahometans and Jews do indeed adorn with beautiful and magnificent titles the God whom they worship; but we ought to remember that the name of God, when it is separated from Christ, is nothing else than a vain imagination. Whoever then desires to have his worship approved by the true God, let him not turn aside from Christ. Nor was it otherwise with the Fathers under the Law; for though they beheld Christ darkly under shadows, yet never did God reveal himself out of Christ. But now, since Christ has been manifested in the flesh and appointed to be King over us, the whole world must bend the knee to him, in order to obey God; for the Father having made him sit at his right hand, he who forms a conception of God without Christ takes away the half of him.

24. He that heareth my word. Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward performance, or in frivolous ceremonies. For the doctrine of the Gospel seems as a scepter to Christ, by which he governs believers whom the Father has made his subjects. And this definition is eminently worthy of notice. Nothing is more common than a false profession of Christianity; for even the Papists, who are most inveterate enemies of Christ, do in the most presumptuous manner boast of his name. But here Christ demands from us no other honor than to obey his Gospel. Hence it follows, that all the honor which hypocrites bestow on Christ is but the kiss of Judas, by which he betrayed his Lord. Though they may a hundred times call him King, yet they deprive him of his kingdom and of all power, when they do not exercise faith in the Gospel.

Hath eternal life. By these words he likewise commends the fruit of obedience, that we may be more willing to render it. For who ought to be so hardened as not to submit willingly to Christ, when the reward of eternal life is held out to him? And yet we see how few there are whom Christ gains to himself by so great goodness. So great is our depravity that we choose rather to perish of our own accord than to surrender ourselves to obey the Son of God, that we may be saved by his grace. Both, therefore, are here included by Christ — the robe of devout and sincere worship which he requires from us, and the method by which he restores us to life. For it would not be sufficient to understand what he formerly taught, that he came to raise the dead, unless we also knew the manner in which he restores us to life. Now he affirms that life is obtained by hearing his word, and by the word hearing he means faith, as he immediately afterwards declares. But faith has its seat not in the ears, but in the heart. Whence faith derives so great power, we have formerly explained. We ought always to consider what it is that the Gospel offers to us; for we need not wonder that he who receives Christ with all his merits is reconciled to God, and acquitted of the condemnation of death; and that he who has received the gift of the Holy Spirit is clothed with a heavenly righteousness, that he may walk in newness of life, (Romans 6:6.) The clause which is added, believeth on him who sent him, serves to confirm the authority of the Gospel: when Christ testifies that it came from God, and was not invented by men, as he elsewhere says that what he speaks is not from himself, but was delivered to him by the Father, (John 7:16; 14:10.)

And shall not come into condemnation. There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free from it those who believe in Christ? The meaning therefore is, that we are beyond the danger of death, because we are acquitted through the grace of Christ; and, therefore, though Christ sanctifies and regenerates us, by his Spirit, to newness of life, yet here he specially mentions the unconditional forgiveness of sins, in which alone the happiness of men consists. For then does a man begin to live when he has God reconciled to him; and how would God love us, if he did not pardon our sins?

But hath passed. Some Latin copies have this verb in the future tense, will pass from death to life; but this has arisen from the ignorance and rashness of some person who, not understanding the meaning of the Evangelist, has taken more liberty than he ought to have taken; for the Greek word metabebeke (hath passed) has no ambiguity whatever. There is no impropriety in saying that we have already passed from death to life; for the incorruptible seed of life (1 Peter 1:23) resides in the children of God, and they already sit in the heavenly glory with Christ by hope, (Colossians 3:3,) and they have the kingdom of God already established within them, (Luke 17:21.) For though their life be hidden, they do not on that account cease to possess it by faith; and though they are besieged on every side by faith, they do not cease to be calm on this account, that they know that they are in perfect safety through the protection of Christ. Yet let us remember that believers are now in life in such a manner that they always carry about with them the cause of death; but the Spirit, who dwells in us, is life, which will at length destroy the remains of death; for it is a true saying of Paul, that death is the last enemy that shall be destroyed, (1 Corinthians 15:26.)

And, indeed, this passage contains nothing that relates to the complete destruction of death, or the entire manifestation of life. But though life be only begun in us, Christ declares that believers are so certain of obtaining it, that they ought not to fear death; and we need not wonder at this, since they are united to him who is the inexhaustible fountain of life.

25. Verily, verily, I say to you, That the hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. 26. For as the Father hath life in himself, so also hath he given to the Son to have life in himself. 27. And he hath given him power to execute judgment also, because he is the Son of man.¹⁸ 28. Wonder not at this; for the hour cometh when all who are in the graves shall hear his voice, 29. And they who have done good shall go forth to the resurrection of life; and they who have done evil, to the resurrection of condemnation.

25. Verily, verily When the Evangelist represents the Son of God as swearing so frequently in reference to our salvation, hence we perceive, first, how eagerly he desires our welfare, and next, of how great importance it is that the faith of the Gospel should be deeply fixed and thoroughly confirmed. The statement has indeed some appearance of being incredible, when we are told that this is the effect of the faith of which Christ speaks; and therefore he confirms by an oath that the voice of his Gospel has such power of giving life that it is powerful to raise the dead It is generally agreed that he speaks of spiritual death; for those who refer it to Lazarus, (John 11:44,) and to the widow's son at Nain, (Luke 7:15,) and similar instances, are refuted by what follows. First, Christ shows that we are all dead before he quickens us; and hence it is evident what the whole nature of man can accomplish towards procuring salvation.

When the Papists wish to set up their free-will, they compare it to the Samaritan whom the robbers had left half-dead on the road, (Luke 10:30;) as if by the smoke of an allegory they could darken a clear statement, by which Christ declares that we are fully condemned to death. And indeed as we have been, since the revolt of the first man, alienated from God through sin, all who do not acknowledge that they are overwhelmed with everlasting destruction do nothing else than deceive themselves by empty flatteries. I readily acknowledge that in the soul of man there remains some remnant of life; for understanding, and judgment, and will, and all our senses, are so many parts of life; but as there is no part which rises to the desire of the heavenly life, we need not wonder if the whole man, so far as relates to the kingdom of God, is accounted dead. And this death Paul explains more fully when he says, that we are alienated from the pure and sound reason of the understanding, that we are enemies to God, and opposed to his righteousness, in every affection of our heart; that we wander in darkness like blind persons, and are given up to wicked lusts, (Ephesians 2:1; 4:17.) If a nature so corrupted has no power to desire righteousness, it follows that the life of God is extinguished in us.

Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us. For he does not speak indiscriminately of all the dead, but means the elect only, whose ears God pierces and opens, that they may receive the voice of his Son, which restores them to life. This twofold grace, indeed, Christ expressly holds out to us by his words, when he says, The dead shall hear the voice of the Son of God, and they who hear shall live; for it is not less contrary to nature that the dead should hear, than that they should be brought back to the life which they had lost; and therefore both proceed from the secret power of God.

The hour cometh, and now is. He thus speaks of it as a thing which had never before happened; and, indeed, the publication of the Gospel was a new and sudden resurrection of the world. But did not the word of God always give life to men? This question may be easily answered. The doctrine of the Law and the Prophets was addressed to the people of God, and consequently must have been rather intended to preserve in life those who were the children of God than to bring them back from death. But it was otherwise with the Gospel, by which nations formerly estranged from the kingdom of God, separated from God, and deprived of all hope of salvation, were invited to become partakers of life.

26. For as the Father hath life in himself. He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice pours it out on men; for life would not flow to us from his mouth, if he had not in himself the cause and source of it. God is said to have life in himself, not only because he alone lives by his own inherent power, but because, containing in himself the fullness of life, he communicates life to all things. And this, indeed, belongs peculiarly to God, as it is said, With thee is the fountain of life, (Psalm 36:9.) But because the majesty of God, being far removed from us, would resemble an unknown and hidden source, for this reason it has been openly manifested in Christ. We have thus an open fountain placed before us, from which we may draw. The meaning of the words is this: "God did not choose to have life hidden, and, as it were, buried within himself, and therefore he poured it into his Son, that it might flow to us." Hence we conclude, that this title is strictly applied to Christ, so far as he was manifested in the flesh.

27. And hath given him power. He again repeats that the Father hath given him dominion, that he may have full power over all things in heaven and in the earth. The word (exousia) here denotes authority Judgment is here put for rule and government, as if he had said, that the Father had appointed him to be King, to govern the world, and exercise the power of the Father himself.

Because he is the Son of man. This reason, which is immediately added, deserves particularly to be observed, for it means that he comes forth to men, adorned with such magnificence of power, that he may impart to them what he has received from the Father. Some think that this passage contains nothing else than what is said by Paul, that Christ, having been in the form of God emptied himself by taking upon him the form of a servant, and humbled himself even to the death of the cross; and therefore God hath exalted him, and given him a name more illustrious than any name, that every knee may bow before him (Philippians 2:7-10.)

But for my own part, I regard the meaning as more extensive: that Christ, so far as he is man, was appointed by the Father to be the Author of life, that it may not be necessary for us to go far to seek it; for Christ did not receive it for himself, as if he needed it, but in order to enrich us by his wealth. It may be summed up thus: "What had been hidden in God is revealed to us in Christ as man, and life, which was formerly inaccessible, is now placed before our eyes." There are some who separate this argument from its immediate connection, and join it to the following clause; but this is a forced interpretation, and is at variance with Christ's meaning.

28. Wonder not at this. We may be apt to think that he reasons inconclusively, in drawing from the last resurrection a confirmation of what he had said; for it is not an instance of greater power to raise up bodies than to raise up minds. I reply, it is not from the fact itself that he makes a comparison between the greater and the less, but from the opinion of men; for, being carnal, they admire nothing but what is outward and visible. Hence it arises that they pass by the resurrection of the soul with little concern, while the resurrection of the body excites in them greater admiration. Another effect produced by this gross stupidity of ours is, that those things which are perceived by the eyes have a more powerful influence in producing faith than those which can be received by faith alone. As he mentions the last day, that limitation — -and now is — is not again added, but he simply declares that the time will one day arrive.

But another objection springs up; for though believers expect the resurrection of bodies, yet they cannot rely on their knowledge of it, so as to conclude that souls are now rescued from death, because bodies will one day rise out of the graves. And among ungodly men,¹⁹ what would be reckoned more ridiculous than to prove a thing unknown (to use a common phrase) by a thing less known? I reply, Christ here boasts of his power over the reprobate, so as to testify that the Father has committed to him the full restoration of all things; as if he had said, "What I now tell you that I have commenced, I will one day finish before your eyes." And, indeed, when Christ now, by the voice of his Gospel, quickens souls which had been sunk in perdition, it is a sort of preparation for the last resurrection. Again, as he includes the whole human race, he immediately makes a distinction between the elect and the reprobate. This division shows that the reprobate, as they are now summoned by the voice of Christ to come to judgment, will also, by the same voice, be dragged and brought to appear at his tribunal.

But why does he mention those only who are shut up in graves, as if others would not be partakers of the resurrection, whether they have been drowned, or devoured by wild beasts, or reduced to ashes? The answer is, that as the dead are commonly buried, by the figure of speech called synecdoche, he employs a part to denote all who are already dead. And this is more emphatic than if he had said simply, the dead; for those whom death already deprived of life and light the grave withdraws, as it were, from the world.

Shall hear his voice. The voice of the Son means the sound of the trumpet, which will sound at the command by the power of Christ, (Matthew 24:31; 1 Corinthians 15:52.) For though an angel will be a herald or forerunner, (1 Thessalonians 4:16,) this does not hinder what is done by the authority of the Judge, and as it were in his own person, from being ascribed to himself.

29. And they who have done good. He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit, (Matthew 7:16; Luke 6:44.) He praises their good works, to which they have begun to devote themselves since they were called. For the robber, to whom Christ on the cross (Luke 23:42) promised life, and who had all his life been given up to crimes, expresses a desire to do good with his latest breath; but as he is born again a new man, and from being the slave of sin begins to be a servant of righteousness, the whole course of his past life is not taken into account before God. Besides, the sins themselves, on account of which believers every day subject themselves to condemnation, are not imputed to them. For without the pardon which God grants to those who believe in Him,²⁰ there never was a man in the world of whom we can say that he has lived well; nor is there even a single work that will be reckoned altogether good, unless God pardon the sins which belong to it, for all are imperfect and corrupted. Those persons, therefore, are here called doers of good works whom Paul calls earnestly desirous or zealous of them, (Titus 2:14.) But this estimate depends on the fatherly kindness of God, who by free grace approves what deserved to be rejected.

The inference which the Papists draw from those passages — that eternal life is suspended on the merits of works — may be refuted without any difficulty. For Christ does not now treat of the cause of salvation, but merely distinguishes the elect from the reprobate by their own mark; and he does so in order to invite and exhort his own people to a holy and blameless life. And indeed we do not deny that the faith which justifies us is accompanied by an earnest desire to live well and righteously; but we only maintain that our confidence cannot rest on any thing else than on the mercy of God alone.