John 5

John 5:1-16

Christ goes up to a feast at Jerusalem (generally supposed to be his second passover,) and there cures a poor impotent man at the pool of Bethesda. John V. 1—16.

JOHN V. 1. SECT. AFTER this, there was a great feast of the XLVI. Jews, even the feast of the passover; and Jesus, according to his custom, went up to Je- Jolin rusalem, both that he might pay a religious re- V. 1 gard to the ceremonial law, and that he might take an opportunity of teaching considerable numbers of people assembled from distant parts and countries where he did not appear in person. A JOHN V. 1. AFTER this, there was a feast of the Jews; and Jesus went up to Jerusalem.

A feast of the Jews, even the feast of the passover.] It is certain from Luke vi. 1, (note b, sect. xlix.) that a passover happened soon after the facts recorded in the preceding section; and most critics (after the example of Irenæus, lib. ii. cap. 39) conclude that this was it. And indeed, as the passover was the greatest of all their feasts, it is sometimes denoted by the word sign, even without the article. (See Mark xv. 6; and Luke xxiii, 17.) This chapter may,

at least, be as well introduced here as any where else; and one has little temptation to recede from this order in favour of Mr. Manne’s singular hypothesis; who supposes that the feast here spoken of was the feast of Pentecost, and that this whole chapter is transposed, and should come in at the end of the sixth. How little this is capable of defence we shall endeavour to shew in the notes on John vi. 1, and 4; see sect. Ixxviii. note b and c.

healing virtue of the pool of Bet es a.

Now it is well known, that there is at Jerusalem, near the sheep [market,] a pool, or great reservoir of water, which is called in the Hebrew language, Bethesda, or the House of Mercy; and was indeed, as the name intimates, a kind of hospital, having five porticos, or cloysters, built round it, to accommodate and shelter those who might resort to it for pleasure, convenience, or cure: for the water was highly esteemed on account of some medicinal virtues which attended it, and the benefit many had received by bathing in it; and its reputation was greatly advanced, since those miraculous circumstances had been observed, which we shall presently mention.

In these cloysters were laid a great number of sick and diseased persons, such as were either blind or lame, or had any part of their body withered; who either came or were brought thither in expectation of a cure, and lay there waiting for the moving of the water. For God, to add the greater lustre to his Son’s miracles, as well as to shew that his ancient people were not entirely forgotten by him, had been pleased of late to perform some supernatural cures at this place. For at a certain season, which

b Near the sheep market.] I chuse to retain the common translation of sheep market rather than gate; because, if the report of the best travellers is to be credited, the place shewn for the pool of Bethesda is much nearer the temple than the sheep gate could be. (Compare Neh. iii. 1; and xii. 39.)

c A pool, or great reservoir of water.] The etymology of the word κονιμώδη intimates it was a place to swim in; so that it seems to me to have been a kind of bath like those near Jericho, where Aristobulus was drowned by Herod’s order as he was swimming, (Joseph. Antiq. lib. xv. cap. 3. § 3.) I do not find any satisfactory proof (though many have asserted it) that the sheep to be sacrificed were washed here, or that the blood of the sacrifices ran into it: yet this is the foundation of that strange conjecture of Dr. Hammond which we shall presently mention.

d Having five porticos, or cloysters.] It is a very probable thought of Dr. Lightfoot (in his Harmony, in loc.) that the bason itself might be in the form of a penta on, and

that these cloysters might correspond to its five sides.

e To add the greater lustre to his Son’s miracles, &c.] These reasons are suggested and well illustrated in Mr. Calvin’s judicious notes on this story.

f At a certain season.] Though κονιμώδη might be sometimes rendered at that time (as Rom. v. 6,) and some have therefore thought the passover, or the feast that was mentioned just before, to be the season when the angel came and stirred the water; yet, as the words will very justly bear the sense that has been given them in our translation, there is no reason why we should suppose it to have only been an annual miracle, which would but needlessly increase the difficulty. Indeed the expectation of the people intimates it was at some particular periods, though probably they were not fixed in such a way as that they certainly could tell the stated times of their return; at least we know not what they were, nor can it be determined from this indefinite expression. And if it be thus

n angel at a certain season stirs the water.

returned at some particular periods, an unusual tain season into the XLVI. motion was discovered in the water; and from pool, and troubled John the marvellous effects of it, it was rightly con- the water: whoso- V. 4 cluded that at that time an angel descended into ever then first after the pool and stirred the water, by which a

his excellent Vindication of Christ’s miracles, p. 68, (v. seq.) I imagine this pool might have been remarkable for some mineral virtue attending the water; which is the more probable as Jerom tells us it was of a very high colour: this, together with its being so very near the temple, where a bath was so much needed for religious purposes, may account for the building such stately cloysters round it, three of which remain to this day; (see Maundrell’s Travels, p. 108.) Some time before this passover an extraordinary commotion was probably observed in the water; and Providence so ordered it that the next person who accidentally bathed here, being under some great disorder, found an immediate and unexpected cure: the like phenomenon in some other desperate case was probably observed on a second commotion: and these commotions and cures might happen periodically, perhaps every sabbath, (for that it was yearly none can prove,) for some weeks or months. This the Jews would naturally ascribe to some angelic power, as they did afterwards the voice from heaven (John xii. 29,) though no angel appeared. And they and St. John had reason to do it, as it was the scripture scheme that these benevolent spirits had been, and frequently are the invisible instruments of good to the children of men; (see Psalm xxxiv. 7; xci. 11; Dan. iii. 28; and vi. 22.) On their making so ungrateful a return to Christ for this miracle, and those wrought at the former passover, and in the intermediate space, this celestial visitant probably from this time returned no more; and therefore it may be observed that though the evangelist speaks of the pool as still at Jerusalem when he wrote, yet he mentions the descent of the angel as a thing which had been, but not as still continuing (compare verse 2 and 4.) This may account for the surprising silence of Josephus in a story which made so much for the honour of his nation. He was himself not born when it happened; and though he might have heard the report of it, he would perhaps (as is the modern way) oppose speculation and hypothesis to fact; and, like Dr. Wellwood in a much plainer case (see his Letter relating to Maillard’s cure,) have recourse to some indigested and

a poor disabled man who lay waiting to be cur .

healing virtue was communicated to it; and the first person therefore that went in after the stirring of the water was instantly cured, whatever the distemper was that he before was seized with.

And it now happened that a certain man was lying there who had been thirty eight years disabled by an illness which had seized his nerves, and taken away the use of all his limbs. Jesus then seeing him as he lay by the side of the pool, and knowing that he had been now a long time [in this melancholy condition,] says to him, with a view to stir up his attention to himself, and to engage him to reflect on his own helpless state, and on the greatness of the mercy he designed him, Dost thou desire to be cured of thine infirmity? The poor disabled man answered him, Sir, I cannot but earnestly desire it, but am now ready to despair of being so happy; for I am poor as well as lame; and I have no man to wait on me and put me into the pool when the water is stirred; and my own motions are so slow, that, while I am coming towards it, another descends before me, and enjoys the benefit of the miracle.

Upon this, Jesus says to him, with an air of Divine majesty and authority, Arise, take up thy couch on thy shoulders, and walk away with it, to shew how perfectly thou art recovered. And such virtue attended these words, that the man immediately became well; and, leaping up in a transport of wonder and joy, he took up his couch and walked away with it to his own house, through some of the most public parts of the city.

Now on that day that this miraculous cure was wrought, it was the sabbath: yet Christ commanded him, even on that day, to carry his couch, both to shew his own authority and to

unmeaning harangues on the unknown force of imagination: or if he secretly suspected it to be true, his dread of the marvellous, and fear of disgusting his Pagan readers with it, might as well lead him to suppress this, as to disguise the passage through the Red Sea, and the Divine voice from mount Sinai, in so mean and foolish a manner as it is known he does. And the relation in which this fact stood to the history of Jesus, would make him peculiarly

cautious in touching upon it, as it would have been so difficult to handle it at once with decency and safety.

The first that went in—was cured.] This may well be considered as a circumstance wisely ordered by Providence to illustrate the superior power and goodness of the Son of God, who, not at distant periods of time, but every day, not only performed a single cure, but healed whole multitudes that resorted to him.

The Jews are angry at his doing this on t e s

exercise the faith and obedience of his patient. The Jews therefore, who saw him pass by in this manner, said to him that was cured, It is the sabbath day; and therefore it is not lawful or thee thus to carry a couch, or to bear any burthen whatsoever. (Compare Jer. xvii. 21, 22; and Neh. xiii. 15—19.) How is it then that thou art so presumptuous as to profane this holy day? But he answered them by giving an account of his cure, and only added, He that miraculously healed and made me well, and restored me with a word to this health and strength, even he said to me, Take up thy couch, and walk away with it; and I could not question his authority to dispense with such a ceremonial precept. And upon this, dropping all mention of the cure, and only fixing on what seemed liable to exception, they asked him then, Who is the man that said unto thee, on this sacred day, Take up thy couch, and walk away with it? Now he that was healed did not at that time know who it was that had cured him? for as there was a crowd of people in the place, Jesus had modestly slipped away among them as soon as he had spoken the healing word.

But afterwards, Jesus findeth him in the court of the temple, and said unto him, Behold, by the singular mercy of God, thou art now recovered to health and vigour; but take heed that thou sin no more, lest something yet worse befall thee; for thou knowest in thine own conscience that the iniquities of thy youth brought this calamity upon thee, and the deliverance thou hast

i Even he.] There seems to be this emphasis in the word ἑνώνει, in this connection after ὁ ἑνώνει. It is very far from being an expletive, though few versions take any notice of it.

k Only fixing on what seemed liable to [exception.] They do not ask, Who is it that has made thee well? but, Who is it that bade thee to take up thy couch upon the sabbath day? though he had just told them it was the author of his cure that gave him that command: for all that they proposed was, not to hear of any good that had been done to engage their admiration and applause, but to lay hold of some occasion to find fault, to gratify the pride and malice of a

censorious temper. I am obliged to Grotius for this delicate remark, which well illustrates their partiality and malignity.

l Modestly slipped away.] The word ἑνώνει (as Casaubon observes in his learned note on the place) is an elegant metaphor borrowed from swimming: and we may thus observe how well it expresses the easy unobserved manner in which he, as it were, glided through them; while, like a stream of water, they opened before him, and immediately closed again, leaving no trace of the way he had taken.

m The iniquities of thy youth brought this calamity upon thee.] Our Lord seems not merely to have referred to a general

They persecute him for breaking the sab ath.

now received will be a dreadful aggravation of thy future guilt.

The man then informed himself of those that stood by who it was that spoke to him; and knowing him to be the person to whom he was obliged for his cure, he went away from the temple and told the Jews, who had before examined him, that it was Jesus of Nazareth who had restored him to health; expecting, no doubt, by this discovery, to have procured him that honour and respect which was due to so much power and goodness. And yet the Jews were so far from paying him any just acknowledgments that, on the contrary, they persecuted Jesus on this account and endeavoured to put him to death, as an impious transgressor of the law, because he had done these things on the sabbath day: and, in pursuance of that unrighteous and barbarous purpose, they brought an accusation against him before the sanhedrim, which occasioned the large and excellent apology related in the two following sections.

IMPROVEMENT.

WHAT reason have we humbly to adore that Almighty Being who kills and makes alive, who wounds and heals! (Deut. xxxii. 39.) If the Jews had cause of thankfulness for this miraculous interposition, surely those virtues which God has in a natural way bestowed on medicines, and that sagacity which he has given to men for the discovery of those virtues, are matter of much greater acknowledgment, as the blessing is so much more extensive and lasting.

But how much greater still are our obligations to him for the lessings of his gospel and the ordinances of his worship, those vaters of life by which our spiritual maladies are healed, and vigour restored to our enfeebled souls! Let us humbly attend them; yet during that attendance let us look beyond them: for surely the efficacy of this pool of Bethesda did not more depend upon the descent of the angel, than the efficacy of the noblest ordinances depends on that blessed Spirit which operates in and by them.

tion that diseases were the punishments of thirty eight years) yet were perfect in, but to glance at some irregularities of known to him. he man’s younger years which, though they were committed before Christ was born (for we are told, ver. 5, that this disabled man had laboured under his disorder 17, note 2, compared with ver. 33.

Reflections on the cure of the disabled man.

Multitudes were continually attending at this pool: and why then is the house of God forsaken? where not one alone, but many, at the same moment, may receive spiritual sight and strength; yea, and life from the dead? Yet, alas! under the diseases of the soul, how few desire to be made whole! Blessed Jesus! if thou hast awakened that desire in us, we would adore thee for it as a token for good; and would lift up our believing eyes to thee, in humble expectation that thou wilt graciously fulfil it.

The man who was lately languishing on his couch we quickly after find in the temple: and where should they be found who have been raised up from beds of weakness, and brought out from chambers of confinement but in the sanctuary, rendering their praises to the God of their mercies? How reasonable is the caution which our Lord gave him there! Sin no more, lest a worse thing come unto thee. May we see sin as the root of all our afflictions; and, by the bitterness of them, may sin be embittered to us, and our hearts fortified against relapsing into it, especially when we have been chastised, and restored again!

One would have expected that, when this grateful creature published the name of his Benefactor, crowds should have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of his gospel; and that the whole nation should have gloried in the presence of such a person, as far more valuable than the descent of a heavenly spirit at some particular seasons for the cure of their diseases, or even the abode of an incarnate angel among them would have been. But instead of this, behold the malignity of our fallen nature, and the force of stubborn prejudice! They surround him with an hostile intent; they even conspire against his beneficial life; and for an imagined transgression in a point of ceremony, would have put out this light in Israel. Let us not wonder then if our good be evil spoken of: (Rom. xiv. 16.) Let us not wonder: if even candour, benevolence, and usefulness, do not wholly disarm the enmity of some; especially of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine contents of the gospel, naturally seek occasion to slander and persecute the professors, and especially the defenders of it.

John 5:17-30

Christ vindicates the miracle which he had wrought at the pool on the sabbath day, and solemnly declares the dignity of his person and office. John V. 17—30.

JOHN V. 17. THE miracle which he had just performed was a plain evidence of his Divine authority JOHN V. 17. BUT Jesus answered them,

vindicates himself by his Father’s example.

and power: but Jesus being questioned by the Jews, and, as it seems, examined before their most solemn council, for the cure he had wrought on the sabbath day, he took the opportunity of declaring at large the dignity of his person, the evidence of his mission, and the absolute necessity of faith in him to their eternal salvation; while, in reply to the malicious charge which they brought against him, he answered them as follows: My heavenly Father, in the administration of his providential kingdom, worketh continually, from the beginning of the world even till now; and upon sabbath days, as well as others, he exerts that unremitting and unwearied energy which is the life of the creation: and, in like manner, I also work, in obedience to the intimations of his will, and in subserviency to his glory. And in this very action I have given you so visible a proof that I am directed and assisted by him, that you ought humbly to acquiesce in it, without presuming to cavil at what is so evidently Divine, or to limit the majesty of heaven by those rules which he has prescribed to his creatures.

But upon hearing this suggested by our Lord in vindication of himself, they were so far from yielding to the argument, that, for this very reason, the resentment of his adversaries was increased; and being therefore more incensed against him than before, the rulers of the Jews endeavoured the more eagerly to put him to death, because (as they imagined) he had not only violated the sabbath, but had now also gone so far as even to have called God his own Father, in so peculiar and appropriating a sense as in effect

a Before their most solemn council.] I here follow Mr. Fleming’s opinion (in his Christology, Vol. II. p. 296,) which seems to be confirmed by ver. 33; and there appears a great deal of additional propriety and beauty in the discourse when it is considered in this view.

b He took the opportunity of declaring at large the dignity of his person, &c.] Christ had hinted at several of these things in his conference with Nicodemus (John iii. 13—21, sect. xxvi,) who had probably reported them to his brethren.

But he here expatiates more largely on some of them; and, no doubt, if Nicodemus, as a member of the council, was now present, he heard him with great pleasure and improvement.

c Called God his own Father.] This is the plain and literal sense of the original, &c. The whole nation of the Jews thought God their Father (John viii. 41,) and they could not therefore have accounted it blasphemy to have used the phrase, had they not interpreted it in high and appropriating a sense.

x

All that he did was in conjunction with the

to make himself equal with God; while he thus argued his own right to work on the sabbath day, from God’s working upon it; though this was evidently no argument with respect to mankind in general, nor had ever been pleaded by the greatest of the prophets in such a view.

Jesus therefore, to explain the matter more fully to them, and to leave them yet more inexcusable in their malicious opposition to him, answered and said unto them, Verily, verily, Isay unto you, and do most faithfully and solemnly declare, That the Son of God, great and glorious as he is, now acts in an avowed subjection to the authority of the Father, and can do nothing of himself, in pursuance of any distinct schemes or separate interest of his own, unless he see the Father doing it, or perceive him intimating it as his pleasure that it should be done: for whatsoever are the things that he (that is, the Father) doeth, even these likewise doeth the Son in a most intimate conjunction with him; at all times cheerfully complying with his purposes, and esteeming it his honour always to be employed in his service. For the Father loveth the Son, and that with so entire an affection, that he sheweth him all things that he himself doeth,

d The Son can do nothing of himself.] I cannot forbear mentioning a remarkable note of the learned Elmer (Observ. Vol. I. 307, & seq.) in which he shews by a great variety of instances, that the later earthen writers seem to have ascribed to Minerva, as the daughter of Jupiter, many things which our sacred scriptures speak of Christ as the Son of God.

e Unless he see the Father doing it.] Whether our Lord here means in the general, unless he see it to be correspondent to the Father’s scheme; or whether he refers to any peculiar Divine impulse which he sometimes felt upon his mind, leading him to exert his miraculous power in this or that instance, I cannot certainly determine; but rather incline to the latter, which might also be comprehended in ver. 17. The particle size $\mu\sigma$, which is exactly the same in signification with $\mu\sigma$, is here also used in a less proper sense. See the note on John xvii. 12. sect. clxxix; and compare John xiii. 38, sect. civ.

f Sheweth him all things that he himself doeth.] The editors of the Prussian Testa-

ment say, that the word $\delta\mu\nu\sigma\sigma\nu$, which we have rendered sheweth, signifies here to teach, or form to any thing; as a master forms his scholar to do what he himself doeth, and teaches him the secrets of his art or profession: but I cannot acquiesce in this sense, as expressing the whole meaning of the phrase. It rather refers to the ample and comprehensive knowledge which the Son has of the whole plan of the Father’s councils, in all their mutual relations and dependances; whereas the prophets, and the apostles too, had, in comparison of this, but very limited and contracted views. Compare Isa. xl. 10, where it is said (as we have no room to doubt) of Christ, and probably in this sense, his work is before him. Dr. Whitby refers $\alpha\nu\tau\theta\sigma$, to the Son; and understands it as if it had been said, Whatever the Son doeth, is by the direction of the Father: but I think the genius of the Greek language would not in that sense have allowed the repetition of $\alpha\nu\tau\theta\sigma$, but it would rather have been said, $\alpha\nu\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau\tau$ not to insist upon it, that the sense in which I have explained it is much nobler, and not so nearly

her had commissioned him to judge the world.

letting him into the secret of his councils, and teaching him in the most wonderful and Divine manner to act in prosecution of them: and he will shew, or point out to him far greater works than these which he has hitherto performed; which shall hereafter be accomplished by him, that you may all be filled with wonder, though you will not be open to conviction. You have now seen the cure of one who had been long disabled by a disease, but I have not yet raised any from the dead: yet you shall quickly see, that it is not for want of power; for as the Father, whenever he pleases, raises up and animates the dead, so also you shall have sufficient evidence that the Son animates whom he will. Nor is it to be wondered at, that he should have so great a power lodged in him; for the Father now in his own person judges no man, but has given the administration of all judgment to the Son, before whom all men are at last to appear, and by whom they are to be assigned to their final and eternal state. And this important power God has committed to me,⁸ that notwithstanding the humble form in which I now appear, all may be engaged to honour the Son, even as they honour the Father himself; yielding an unreserved homage and obedience to him, as what is necessary to approve their duty and fidelity to God: for he that, in such a circumstance, and on such a discovery, honoureth not the Son, as worthy of the highest veneration, honoureth not the Father that sent him; but affronting him in the person of so dear and so great an ambassador, must expect to be treated as an enemy and a rebel.

the same with what Christ had said in the preceding verse.

⁸ This important power God has committed to me.] Though our Lord here speaks of himself in the third person, yet afterwards, in ver. 30, & seq. he speaks in the first; and common sense would teach all that heard him, that by the Son he here meant himself. Now I appeal to any unprejudiced person to judge, whether our Lord’s making such a declaration as this before the Jewish rulers, and probably in full council, was not far more liable to exception, than merely his calling the temple his Father’s house (John ii. 16) at his first

passover; in the same manner as he long before had done, in calling God his Father, even when he was but twelve years old, (Luke ii. 49.) So little is there in Mr. Manne’s argument from that text. (See note on John ii. 16, p. 143.) And it is also to be remembered that, according to Mr. Manne’s Scheme of the Harmony, he makes this to have happened about 6 months before Christ’s death, and long before many of those charges to his disciples, not to make him known; from whence this gentleman argues, that the forecited words in John ii. 16, could not be spoken till his last

2/2

He has this power of judging, as the Son of man.

This is a truth of the utmost consequence to your final happiness, and therefore I insist the more largely upon it: see then that none of you presume to pass it slightly over; for verily, verily, I say unto you, and solemnly declare it in the presence of you all, He that heareth my word with an attentive regard, and truly believeth in him that sent me, hath everlasting life: he is already entitled to it, yea, it is already begun in his soul; and he shall shortly possess it in its full perfection, and shall not come into condemnation for any former offences; but is passed from that state of death in which men naturally are, to a state of life, security, and felicity. Think not this an incredible assertion; for verily, verily, I say unto you, and in the strongest terms renew the important declaration,h That the season cometh, and is now just at hand, when the dead shall hear the voice of the Son of God, and they that hear [it] shall immediately live; for within these few months there shall be some dead bodies raised to life by the word of his power, (See Mark v. 41; Luke vii. 14; John xi. 43; and compare Mat. xxvii. 52, 53,) and many souls that are dead in sin shall, by his grace, be quickened and made spiritually alive.i For as the Father has originally and essentially life in himself, so he has also given to the Son, that he should, for these purposes of glorious and Divine operation, have a principle of life in himself to be communicated unto whom he will. (See 1 Cor. xv. 45.) And he has given him authority, not only to quicken men now, but also to execute final judgment because he is the Son of man; and as he has voluntarily humbled himself to so lowly a form

h Renew the important declaration.] These repetitions of this solemn asseveration are by no means vain, considering the vast importance of the truth; and how incredible it would appear, that he who stood before them in so humble a form, was in reality the Lord of Life, and the universal Judge. See note 2 on John i. 51, p. 134.

i Some dead bodies raised to life, and any souls made spiritually alive.] I exress it thus ambiguously, because I am something doubtful, whether it may not refer to the conversion of sinners by Christ’s

ministry, rather than the resurrection of a few by his miraculous power. It is well known, sinners are often represented in scripture as dead (Mat. viii. 22; Eph. ii. 1; v. 14; 1 Tim. v. 6; and Jude, ver. 12;) and if the expression of sinners is to be taken, as we render it, with the most literal exactness, for they that hear, or they, and they alone, that so attend unto the voice of Christ as to believe in him, it will then limit it to this sense; which seems also favoured by ver. 24, where death plainly signifies a state of sin and condemnation.

Reflections on the dignity of Christ.

(see Phil. ii. 5—11,) God will accomplish to him all those glorious predictions which represent him as possessed of universal and perpetual dominion, and coming in the clouds of heaven in that day when the judgment is set, and the books are opened. (See Dan. vii. 9—14; Phil. ii. 8, 9; and Heb. xii. 2.)

And therefore, wonder not at this which I have now declared concerning the resurrection of a few, shortly to be expected; for the hour is coming in which all that are dead and buried now, and all that shall then be lying in the graves, though mouldered away and consumed there, shall hear his voice. And shall come forth out of the dust, they that have done good, to the resurrection of eternal life, and they that have done evil, to the resurrection of final damnation. See to it therefore, that you shew a due regard to him before whom you yourselves are to stand; and do not rashly condemn a Person from whose lips you are to receive your decisive sentence. Not that any corrupt bias of partial resentment will be brought into the proceedings of that day, or into any of my conduct; for I can of myself do nothing, but now act by a delegated power as the minister of a righteous God: and therefore as I hear I judge, pronouncing according to the evidence of facts before me; and upon this account it must appear that my judgment is just; because I seek not any distinct will or separate interest of my own,ᵏ but the wise and holy will of the Father who sent me; which is, that every man should be treated according to his real character, and be the object of favour or of wrath, as his temper and conduct have been upright or wicked.

IMPROVEMENT.

WITH what humble prostration of soul should we bow before verse he Lord Jesus Christ while we read such words as these! 19, 20 Though he appeared under the form of a servant; and as man d mediator, confessed a holy subjection to his Father, and his

ᵏ I seek not any distinct will or separate 9, 10; Mat. xxvi. 39, and noteʰ on Mat. interest of my own ] This limitation the xii. 7, sect. xlix. sense evidently requires. See Heb. x.

Christ had not only his own testimony,

God; yet is he his own, his only begotten Son, the Son whom he loves, whom he honours, whom he commands all men to honour even as himself, and to whom such power and authority are committed, that he is the principle of life, and the administrator of judgment Let us adore the wisdom of such a contrivance, that he who humbled himself thus low, should be so highly exalted. Let us labour to secure an interest in him; treating him with that submission, duty, and obedience, which becomes at once the divinity of his nature, and the dignity of his office. May we be enabled by Divine grace so to hear the voice of his gospel, that we may arise to a life of holy obedience; that we may another day hear him with joy calling forth our sleeping dust, and arise to the resurrection of life; while those that have despised and rejected him, shall find themselves the helpless prisoners of his justice, and with reluctance and terror come forth to the resurrection of damnation!

John 5:31

Christ having declared to the Jews (and, as it seems, to the Sanhedrim,) the dignity of his person, office, and character, goes on to represent the proofs of his mission; and concludes his discourse with proper admonitions and cautions. John V. 31, to the end.

JOHN V. 31.

OUR Lord proceeded in his discourse to the Jews, and said, I have certainly entered a very high claim, and represented myself as a person of great dignity and authority; nor do I see it without sufficient proof. Indeed If I bear this witness of myself alone, it must be acknowledged, that my testimony is not immediately [to be admitted as] true: a you have a right to insist on other evidence; and a variety of it arises from the testimony of John, from the power of my miracles, from the testimony of the Father, and from innumerable passages in your own sacred writings.

JOHN V. 31.

IF I bear witness of myself, my witness is not true.

I would then first observe that, besides what I have told you of myself, there is another of undoubted reputation and veracity that beareth witness of me; and I know that the witness which he beareth of me is true and credible; and well remember by the happiest tokens, the great

There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.

a Is not [to be admitted as] true.] That very evident; and appears in part from this is the sense of the word true here, is comparing John viii. 13—17, sect. ciii.

testimony o John, to prove his mission.

fact on which it especially turned:b nor can you reasonably take upon you to dispute it; for the person I refer to is John the Baptist, whom your whole nation agreed to reverence as a prophet: And you know, that you yourselves sent messengers on purpose from your own court unto this John (John i. 19—27, sect. xx,) and he, in the most express terms, bore a faithful and honourable testimony to the truth of what I have now attested and referred to, assuring you that he saw the Spirit in a visible form descend upon me. I do not indeed receive the chief testimony on which I rest the credit of my mission, from man; nevertheless, I say these things to you, on your own principles, out of a tender and compassionate concern for your conviction, that you, who are now conspiring against my life, may be saved from that destruction which he foretold as the portion of those who should reject me, and which the greatest of them shall not be able to escape, (Mat. iii. 10—12, sect. xvi.) He was indeed a burning and a shining light (Ecclus. xlviii. 1,) who, to his bright and distinct knowledge of the mysteries of the kingdom of heaven, joined a most fervent zeal in bearing his testimony to them; and for a while you were disposed greatly to rejoice in his light;c but you did not express that continued regard to his preaching which at his first appearance you seemed to promise.

I will not therefore insist farther on this topic, but proceed to other evidence. And I have indeed a testimony which is much greater still than [that] of John; for the works of wonder and mercy which the Father has assigned and given in commission to me, that according to his

b The great fact on which it especially turned.] The propriety and spirit of our Lord’s expression, I know that the witness which he beareth of me is true, is much illustrated, by supposing that here is an oblique reference to that great event, the descent of the Holy Spirit on Christ at his baptism; on which John so expressly grounded the testimony he bore to Christ, the very next day after their messengers came to him, who probably staid some time to make their remarks on his preaching and conduct. (See John i. 29—34, sect. xxi.) And the blessed effects of this evasion on Christ still con-

tinued and incessantly wrought in him. c For a while you were disposed greatly to rejoice in his light.] Our Lord might speak thus of John, though he was yet living, as his light was now in a great measure extinguished by his imprisonment; so that the argument from this text, for transposing this chapter, seems inconclusive. Had the can-hedrim, as some have supposed, imprisoned John before he was seized by Herod (see the preface to the Prussian Testament, p 244,) our Lord would hardly have failed to reprove them for it on so natural an occasion as this.

He had the testimony of his miracles, and of his

wise and gracious purposes I might accomplish them among you, even these miraculous works which I daily perform, are also witnesses in my behalf, and bear a most convincing testimony to me, that the Father hath sent me as his Ambassador to men, with the most ample commission to reveal his will.

And indeed I may say with the greatest propriety, that by these miracles, as well as by the public testimony that he gave me at my baptism, the Father who has sent me has with the strongest evidence confirmed my mission, and has himself borne witness to me: nor have you any reason to dispute the testimony that he thus hath given me, [though] you have never either heard his voice, or seen his form, as being one whom no man hath seen, nor can see; for he has testified the same concerning me in his word, where he has spoken of me in the clearest manner. But, notwithstanding the submission you profess to his authority, you will not be persuaded to receive the testimony he has given; and after all that he has said, it is still evident that you have not his word cordially abiding in you,ᵈ nor do you shew a due regard even to those former revelations which you acknowledge as Divine; for notwithstanding all the reasons that are there given to induce you to it, you do not believe him whom he hath sent with a much fuller and clearer discovery of himself than any of his former messengers have brought.

You make it your employment and your study to peruse and search the scriptures,ᵉ and enter

ᵈ You have not his word abiding in you.] Some would render it, You have not his LOGOS, that is, me, residing among you for any continuance of time (see Mr. Locke’s Reasonableness of Christianity, p. 65,) and refer it to Christ’s making so short an abode at Jerusalem: but I prefer the more obvious sense. Compare John xv. 7.

ᵉ You search the scriptures.] There is a known ambiguity in the word squodis, which may justify either this translation or the common one; nor is it very material which is preferred. I thought the following words, which express their high opinion of the scriptures, rather suited the former; and it is

exceeding probable that, at a time when the Pharisees were so impatient of the Roman yoke, they would with great diligence search the sacred oracles for predictions relating to the Messiah; though it is too plain they had an unhappy bias on their minds, which prevented the good effects which might have been expected from that inquiry, had it been impartial. It is also well known, that refined criticisms on their sacred writings made the most fashionable branch of learning among the Jews, in comparison of which profane literature was held in great contempt, and indeed by man of their zealots in great abhorrence: se

nd the scriptures also testified o him.

into deep inquiries concerning the contents of them; because you very rightly apprehend that you have the doctrine of eternal life in them, that they contain the promises, and instruct you in the way of obtaining it: and these now are [the very writings] which in numberless passages bear a most important testimony to me. And yet the obstinacy of your hearts is such, that notwithstanding you profess so great a regard for them, you will not come to me, that you may have that eternal life which they direct you to obtain in this method, but rather chuse to die under the force of your inveterate prejudices.

I speak of your coming to me: but let me remind you that it is not out of an ambition of drawing multitudes about me, to follow and applaud my teaching; for the whole of my conduct proves that I receive not glory from men. But I say it out of a tender regard for your instruction and reformation; for notwithstanding your distinguished profession of piety, and the eminent station in which you are placed, I know you, and have observed it for some time concerning you, that you have not the love of God in you, that great and only principle of true religion and happiness. For I am come to you in my Father’s name, and with evident credentials from him; yet you receive me not; which, if you had really loved him, you would undoubtedly have done: whereas if another should come in his own name, without such credentials, and set up a scheme of temporal grandeur and dominion, him you would readily receive, in pursuit of those worldly principles which, though directly contrary to the love of God, yet bear the rule in your corrupt hearts. But how indeed can you believe in me, and fall in with such

Joseph. Antiq. Jud. lib. xx. cap. ult. § ult. and Mr. Biscoe’s Sermons at Boyle’s Lecture, p. 89, 90.

I receive not glory from men.] The whole series of this discourse excellently shews how far our Lord was from soothing the vanity of great and learned men, in order to obtain their favour.

If another should come in his own name.] Some think here is a reference to Barch-

chebas, a noted impostor in the following age, for adhering to whom the Jews were severely chastised by Adrian. (Euseb. Hist. Eccles. lib. iv. cap. 6.) But it is certain there were many other pretended Mestichs, who wrought no miracles, and yet met with a much better reception from the Pharaoh than Christ did; and I doubt not but Christ meant to include, at least, all those who appeared while the sanhedrim existed.

The Jews in rejecting Christ regarded neither God

an humbling and selfdenying scheme as that of my gospel, while, with an ambitious emulation, you are receiving honour of each other, and seek not that true honour which [comes] from the approbation of God alone, and from the testimony of your consciences in his sight?

Nevertheless, remember this, that you will another day appear selfcondemned for this your infidelity: and do not think that, to convict you in his presence, I will accuse you to the Father; it will not be necessary that I should do it; for even now, that Moses in whom you trust as your great law giver and patron, is (as it were) your accuser before God, and charges you with being regardless of him as well as of me. For if you had believed Moses, and really had that regard to him which you profess to have, you likewise surely would have believed me; for he wrote concerning me in many most memorable passages. But I will now conclude my discourse; for if you do not believe his writings, which are daily in your hands, and the Divine authority which you so strenuously assert, how shall I expect that, under the power of such prejudices, you shall believe my words?

When our Lord had thus spoken he withdrew; and they were so overawed with the majesty of his presence, and the unanswerable force of his discourse, that they did not attempt to seize or detain him.

u are receiving honour of each other.] as much more spirit, if we consider plied to the members of the sanhe- who had such distinguished titles of , than if we only take it as spoken ixed multitude, who might happen to nd Christ in the temple: the taste of lace seldom lies that way.

hat Moses in whom you trust is your .] This is one of the most expressive s that can be imagined, in which , their great lawgiver, is repre- as looking down with indignation nese elders who glorified in being the distinguished of his disciples; and how injuriously they treated Jesus

the great Prophet, tur with a severe accusati urging his own predicti of their inexcusable i k He wrote concernim memorable passages.] haps intend to refer written, of the seed ( iii. 15,) of the seed of all the nations of the ec (Gen. xxii. 18,) of th come to gather the peop and of the Prophet who up unto them from a (Deut. xviii. 18,) as v ceremonial institutions v accomplishment in hir

Reflections on the evidences of Christ’s mission.

IMPROVEMENT.

How various is the evidence of our Redeemer’s mission, and with what pleasure should we trace it in the testimony which John bore, the miracles which himself wrought, the testimony of the Father to him, and the predictions which the prophets uttered and recorded! To confirm our faith in all, let us be daily searching the scriptures, as the oracles of God, and the great fountains of life and salvation. We profess a regard to them: may that regard never be our condemnation! or the blessed penmen witness against us, as Moses against those who glorified in his writings, and yet wanted a true faith in them!

In proportion to the degree in which we are convinced of the truth of Christ’s religion, let us set ourselves to cultivate the temper which he exercised. He sought not glory from men, but made his Father’s will the rule of his actions, and his Father’s honour the end of them. Let us not greedily catch at human applause, but aim at an infinitely nobler object, even the honour that cometh from God alone, the only true judge of actions and characters, because the only discerner of hearts.

May we have not only his word in our hands, but his love remaining in us; that thereby our natural aversion to the methods of his saving grace in the gospel may be subdued, that notwithstanding the obstinacy of our degenerate wills we may come unto Christ that we may have life! May we receive him with the greatest readiness, as coming to us in his Father’s name; and not only for a season rejoice in his light, but stedfastly continue in his word, as made known to all nations for the obedience of faith; that the advantages which we enjoy may not be found to aggravate our guilt, and to condemn us with the unbelieving Jews!

Christ shewed the tenderness of his compassion even in the severity of his rebukes, and spoke these awful and awakening words that these his unjust and inveterate enemies might be saved. May they be the power of God unto our salvation! as they will be, if we believe in him whom he hath sent.