John 7

John 7:1-13

Christ discourses with his brethren about his going up to the feast of tabernacles, and stays some time after them. John VII. 1—13.

JOHN VII. 1. AFTER these things Jesus walked in Galilee;

JOHN VII. 1. AFTER these things, that is, after he had miraculously fed the five thousand, walked on the sea to his disciples, and discoursed with the multitude concerning the bread of life, a Jesus for some time walked, or travelled, as

a After these things, &c.] Those that I have mentioned here are the last which had clear account of them, sect. lxxviii—lxxxii.

His brethren urge his going to the feast of tab we before observed, in Galilee, and there instructed his disciples (see p. 14); for he would not then walk or converse familiarly in Judea, because the Jews, and more especially their rulers, incensed by the growing fame of his miracles, and the freedom of his discourses, sought an opportunity to slay him, either by private assassination, tumultuous assault, or legal process. And a very noted feast of the Jews was then near, which is [called] the feast of tabernacles; instituted in commemoration of their dwelling in tents in the wilderness, and celebrated in booths erected for that purpose, with great solemnity and joy. (See Lev. xxiii. 34, & seq.) Therefore his brethren, or near kinsmen in Galilee, said unto him, We would advise thee to remove from hence, and go into Judea, that thy disciples also who are there may, for the confirmation of their faith in thee, behold thy miracles, and see the mighty works which thou performest here: For this retirement seems not at all to suit the great pretensions thou art making to a public and extraordinary character; as it is well known that no man will choose to act any remarkable thing in secret, that is himself desirous, like thee, to be publicly known and talked of: if, therefore, thou art really the promised Messiah, and performest these things, which we so often see at home, by a Divine commission, go up to Jerusalem, and there manifest thyself to the great men of the world, and appear in places of the most public concourse; and thou canst not have a better opportunity of doing it, than at this celebrated feast, which brings together so many, not only from the land of Israel, but from neighbouring countries. This they said, not out of any real friendship and respect, but to make farther he would not walk in Judea.] This may not particularly know intimation either that he was not at concern with them. Salem the preceding passover, or at Vol. I. p. 459. Thee. I am inclined to think the known and talked of. I was the case. Undoubtedly, his very invidious and gr as if he was actuated the contrary to whic mently in the whole ordinary character, and those intima- nothing but base envy the might have from his heavenly a charge, of being dispensed with, for reasons

rst refuses, as his time was not yet come.

trial of him, and in some measure to upbraid him with those precautions which he thought proper to observe; for, notwithstanding all the evidences he had given of his Divine mission, yet neither did his brethren and kindred themselves believe in him, when they saw that he took no such method to raise himself and his family, as they thought inseparable from the character of the Messiah, whenever he should appear.ᵈ

Then Jesus said unto them, My time, either to manifest myself, or to go up to Jerusalem,ᵉ is not yet come; but your time is always ready, and such a circumstance in your case is comparatively of very little importance. You have no reason to fear any injury or assault, as the world cannot hate you,ᵉ because it is on principles of carnal wisdom that you act, and so have nothing in your conduct that may draw upon you any particular opposition; but me it hates, not on account of any ill action which I have committed, but because, from a zeal for truth, and a desire of its reformation, I bear my testimony concerning it, that its deeds are evil. Do you therefore go up to this feast, whenever you please, without waiting for me; and acquiesce in what I now tell you, that I do not as [yet] go up to this feast;ᶠ for that

ᵈ Neither did his brethren believe in him, &c.] It is astonishing that these near relations of Christ, who must have had so many opportunities of seeing the glories both of his character and miracles (which last they here expressly acknowledge) should continue in unbelief. But they unhappily laid it down as a first principle that the Messiah must be a temporal Prince; and finding this mark of his mission wanting, and seeing (more strongly than others, not so intimately conversant with him, could do) his aversion to any such scheme, they would yield to no other proofs; and are, I fear, on the fatal list of those who perished, as thousands now do, by opposing hypothesis to fact. See Dr. Sykes on the Truth of Christianity, p. 128.

ᵉ The world cannot hate you.] These words, gentle as they may appear, contain a most awful insinuation that these his kinsmen were persons governed entirely by carnal views, and therefore des-

destitute of the love of God, and all well-grounded hope from him.

ᶠ I do not yet go up to this feast.] The reader may observe that I enclose the word [yet,] which answers to mr in the original, in crotchets, and the reason is because I do indeed doubt whether it was in the oldest copies. And this doubt arises, not merely from Porphyry’s objecting against this as a falsehood (for frequent experience has taught us how little the enemies of Christianity are to be trusted in their representations of scripture), but from observing that Jerom, and the other most ancient fathers, who reply to that objection, do not found their answer on his citing the passage wrong, but as they justly might, on the intimation our Lord gave of his intending shortly to go to the feast, in that expression, My time is not yet fully come. It is a glorious testimony to the unblemished integrity of our Lord’s character, that so cunning and inveterate an enemy was forced to

He a terwards goes, a the Jews are dividedwhich I judge my most convenient time ofdoing it, is not yet fully come, nor do I need tobe directed by you in my conduct on such occasions as these.*Now when he had said these things untothem, he left them to go up alone, while hecontinued [still] in Galilee for a few days longer:*But when his brethren or kindred were gone up,then he also himself went up to the feast,ᵍ notpublicly with a train of attendants, as he hadoften done,ʰ but as it were in secret, with asmuch privacy as he could.The Jews therefore, not seeing him appearas usual, sought for him at the beginning of thefeast, and said, What is become of Jesus, andwhere is he? or what can have prevented hiscoming up to the feast?ⁱAnd there was, in the mean time, a greatmurmuring among the people concerning him;for some said (as they had, from the wholetenor of his life, the utmost reason to conclude), Surelyᵏ he is an eminently pious anda good man: but others, under the force ofstrong prejudices, suspected the worst, andsaid, Nay, that cannot be, but he certainlyseduces the ignorant populace, however hecomes by this power of doing it; and thewisest part of mankind must see that he willundoubtedly at last draw his followers introuin, as some other impostors have latelydone. (See Acts v. 36, 37.) Thus theyprivately debated the matter; howbeit, no one,*have recourse to such mean and ridiculousmethods of aspersing it. See Dr. Millon this text, and Cleric. de Arte Critica, partiii. p. 232.*He also went up to the feast.] Our Lordmight know of some circumstance of particular danger, which might have renderedhis going up at the usual time, and in company with his brethren, unsafe, and therefore improper.*Not publicly with a train of attendants,[&c.] I look on this as a most certain argument that the story in Luke ix. 51—56,cannot (as most commentators suppose)relate to this journey; since it is so evident he was then attended with a numerous train of followers. Compare noteᵃ,sect. xviii. p. 36.*Where is he? or what can have pre-vented his coming up to the feast?] If ourLord had absented himself from the twopreceding feasts (which perhaps the expostulations of his brethren, ver. 3, 4, may imply) there was yet an obvious reason forthe surprise which this question expresses;or undoubtedly our Lord used generally toattend on these occasions. See Vol. I. p.459, sect. lxxxiii. noteᵇ.Surely.] It is possible, as our translators have supposed, that the word ori heremay be only an expletive; but to me itseems probable that it may not improperlybe rendered surely, or truly, which is accordingly the sense that I have sometimesgiven it. We should not, I think, unnecessarily conclude a word to be quite insignificant in any writer of credit and character, especially in the sacred penmen.

Reflections on the unbelief of the brethren of Jesus.

man spake openly of that thought favourably of him, spoke his mind sect. him, for fear of the with freedom concerning him,¹ for fear of the xcviii. Jews. rulers among the Jews, who were jealous of his growing fame, and looked with a very malignant eye on all who took any peculiar notice of Jesus.

IMPROVEMENT.

WE see how little the greatest external advantages can do ver. 5 without the Divine blessing, when some of the nearest relations of Christ himself, by whom he had been most intimately known, were not prevailed upon to believe in him. Who then can wonder if some remain incorrigible in the most regular and pious families? How much more valuable is the union to him, which is founded on a cordial and obedient faith, than that which arose from the bands of nature? and how cautiously should we watch against those carnal prejudices by which even the brethren of Christ were alienated from him?

Our Lord, we see, used a prudent care to avoid persecution 1, 8 and danger till his time was fully come; and it is our duty to endeavour, by all wise and upright precautions, to secure and preserve ourselves, that we may have opportunities for farther service.

In the course of such service we must expect, especially if 12 we appear under a public character, to meet with a variety of censures; but let us remember that Jesus himself went through evil report and good report; by some applauded as a good man, but by others, and those the greater part of his countrymen, condemned as deceiving the people. Let us learn of Christ patiently to endure such injurious treatment; and endeavour to behave ourselves so, that we may have a testimony in the consciences of men, and in the presence of God, that, after the example of our great Master, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have our conversation in the world (2 Cor. i. 12). Then will our names be had in remembrance, and the honour and reward of our faithful obedience continue when the memories of those that reviled us are perished with them.

¹ No one, that thought favourably of essary. Those that thought contemptible him, &c.] The reason afterwards given of Christ might have spoken their minds renders such a restriction absolutely nec- as freely as they pleased.

He preaches in the temple, to the wonder o

John 7:14-24

Christ, going up privately to Jerusalem at the vindicates his conduct and farther urges the p mission. John VII. 14-24. JOHN VII. 14. THUS were the Jews divided in their sentiments about our blessed Lord, and though they eagerly inquired after him, they knew not where to find him: but now in the midst of the feast of tabernacles, about the third or fourth day, Jesus went up to Jerusalem, and entered publicly into the temple, and taught the people, who were in vast multitudes assembled there. And the Jews who heard him were amazed, saying, How does this man understand letters? or how comes he to be so well acquainted with sacred literature, as to be able thus to expound the scriptures, and to apply himself to us with such gracefulness and propriety, having never learned these arts of address at any place of public education? Jesus answered them, and said, There is no such reason why you should wonder at this; for my doctrine, or that which I now teach you, is not mine own invention, or what I have learnt by any common method of inquiry; but it is entirely his that sent me, and I learned it by immediate inspiration from him. And if you desire rightly to enter into the evidences of it, you must make it your great care to maintain an honest and religious temper; for if any one be resolutely determined to observe the dictates of my heavenly Father, and to do his will, though ever so contrary to the impulse of a corrupt nature, he shall then quickly understand, whether my doctrine be of God, or does this man understand letters?] no reason to believe that our Lord did his discourses with quotations for references to, the writers that men most celebrated for their learn-shewed any extraordinary acquisi-history, antiquities, &c. The evan-have given us no specimen of this and it is certain that foreign litera-then in great contempt among the The words undoubtedly refer to d’s great acquaintance with the es, and the judicious and masterly in which he taught the people out, with far eater ma’esty and nobler eloquence tha attain to by a learne pare Mark i. 22, and p. 251, note t. b Be determined to do to be the import of t 3i7nμx xvtn wciun. Vol. I. p. 131.) Thi seems an express de upright man, to who posed, will see and o its Divine authority; reasonably have been awful judgment prono presume to reject it.

whether I speak it of myself; for the evidence is plain to an honest mind, and the correspondence which such a truly good man will find between the whole system of my doctrine and his own inward experience, will be unto him instead of a thousand speculative arguments. In the mean time you might observe something, even in the very manner of my teaching, sufficient to convince you that I am no impostor: for he that, in such a circumstance, and with such pretensions, speaks of himself, without any Divine commission, will govern himself by secular views; and a sagacious observer will soon see that he is seeking his own glory and interest, even under the most self-denying forms: but he that in the whole of his conduct shews that he seeks the glory of God, as of him that he declares to have sent him, gives great reason to believe that he is true and sincere in that declaration, and that there is no unrighteousness or imposture in him. But your character is the very reverse of this, and you cannot but know it in your own conscience: for let me upon this occasion call you to reflect on your own conduct, and appeal to that: hath not Moses given you the law, and do you not eagerly contend for its Divine original? and yet none of you observes the law which he has given you. If you deny the charge, let me remind you of that grand precept, “Thou shalt not kill,” and then ask you, Wherefore do you go about to kill me, though an innocent and upright person, who am come to bring you a most important message from God? This Jesus said with reference to what he knew to be the secret design of some of his hearers, who were even then plotting his destruction; but the multitude, who were not aware of it, ignorantly and rudely answered and said, Surely thou art possessed, and distracted, to es or imposture in nys, in this opposition nify imposture. Yet I way to translate the their extent, and conggesting in the paraons which the particures. [ssed, and distracted.] xpress it, John x. 20, is mad: which plainly shews (as many have observed) the thought some of the worst kind a grees of lunacies proceeded fro agency of some demon: as many co able Greek writers plainly did. (Se Exercit. p. 41-43.) But it can ne argued from hence that possession nacy are universally synonymous When joined together they seem to different things; the former being the cause, and the latter for the eff

Yet they scruple not to circumcise on that y.

talk thus; dost thou not safely travel from place to place, and appear in our most public assemblies, even here at Jerusalem, and who goes about or desires to kill thee?

Jesus, referring to the design which he knew some of them had of renewing their prosecution against him as a sabbath breaker, because he had commanded the disabled man at the pool of Bethesda to carry his bed on that day (compare John v. 16, Vol. I. p. 267), answered in the gentlest manner, and said unto them, I have some time ago performed one remarkable work, and you all, to this very day, wonder on account of it, that I should order the man I cured to carry his couch on the sabbathday: Yet a little reflection might convince you that your cavil is very unreasonable, even on your own principles: for Moses gave you a precept, which required circumcision, (not that it is originally of Moses his institution, but had been formerly established by the observation of Abraham, and of the other fathers of our nation, many ages before Moses was born, which therefore could not properly be altered by him; and you scruple not to circumcise a man child on the sabbathday, if it happen to be the eighth from his birth. If [then] to prevent the violation of Moses his law by deferring this sacred rite, you acknowledge it fit, that

I have some time ago performed one remarkable work.] It is plain the miracle here referred to was wrought a year and a half before this feast. Compare sect. xlvi. note, Vol. I. p. 262.

And you all wonder on account of it.] I here follow Theophylact and Beza in joining the words ἄντατο to the end of this verse, because it is certain that in their usual signification they cannot properly introduce the next; and John xix. 11, (sect. clxxxviii.) may be an instance of the like kind. The Prussian translators render it, Because Moses gave you circumcision, &c. and the learned Elsner inclines to this version: (Elsner, Observ. Vol. I. p. 314, 315.) But though I am sensible to sometimes signifies because (see Gen. xxxviii 26; Num. 31, and xiv. 43. Septuag. and Hebr.) I cannot find ἄντατο ever so used; and I think, if it be retained at the beginning of the next verse, it should be rendered, As to this matter; which sense it may perhaps have

in Mat. xiii. 52; xviii. 23; and in a few other places; and so Grotiustakes it here See Dr. Whitby on this place.

Not that it is originally of Moses, &c.) An excellent person, justly celebrated in the learned world, has lately suggested to me a thought on these words (which I have not met with elsewhere, but have briefly hinted in the paraphrase) as to the reason why our Lord makes this obvious remark, that circumcision was older than the time of Moses. Had Moses instituted in he would probably have ordered it so as to make it quadrate with his law relating to the strict rest of the sabbath; but finding it instituted by a previous covenant, which his law could not disannul (see Gal. iii. 17), he left it still on the same footing. This argument will indeed infer that the strict sabbatical rest was not observed in the patriarchal age; but yet it might be a day of extraordinary devotion, which I apprehend to be roved from Gen. ii. 3.

n the meekness we shou shew un er reproac

a man should receive circumcision on the sabbath itself; [why] are you incensed against me, that, by speaking a word, I have cured a man, who was entirely disabled, on the sabbath; as if it was a more servile work to heal than to wound? or how do you imagine that I have not power, when I have thus healed him, to manifest the perfection of the cure, by commanding him to carry his couch? Judge not according to these prejudices which the meanness of my appearance tends to produce; but judge righteous and equitable judgment; which if you do, you must necessarily acknowledge my Divine mission to be as evident and certain as that of Moses himself, to whose precepts you profess so great a regard.

IMPROVEMENT.

LET us learn of our meek and humble Master to refer the ver. onour of all we know and do to Divine instruction communicated 16, 18 to us, and Divine grace working in and by us; that, seeking the lory of God, we may have the surest evidence that we are truly his. Let us on all occasions remember that integrity and uprightness will be a certain security to us against dangerous mistakes in matters of religion. If the light we already have be faithfully improved, we may humbly hope that more will be given in; nor shall we then fail of convincing evidence that the gospel 17 doctrine is of God; for the experience of its power on our hearts will check our passions, and destroy the prejudices that would prevent the truth from taking place in our minds.

Let us receive his doctrine as Divine, and hearken unto Christ as sent of God; and whatsoever be the vile reproaches we may meet with from a wicked world, and the malicious designs it may form against us, let us be resolute and steadfast in the practice of the duties he has taught us, that with welldoing we may put to 19 silence the ignorance of foolish men. (1 Pet. ii. 15.)

h I have cured a man entirely.] Our translation loses much of the emphasis: the words σοῦν ἀνδράτειν υἱοὶ ἀπολύειν literally signify, I have healed, or made sound, a whole man. But the ambiguity in our English word whole rendered such a version very improper. I therefore thought it necessary a little to vary the expression, but the sense is altogether the same. But, since I published this, a ve accurate critic, both in the Greek and English language, has suggested another version, yet more literal than this, or any of the rest: I have made a man sound throughout. That I have not power, when I have thus healed him, [C.] So our Lord himself states the argument in a case nearly resembling this (Mat. ix. 5, 6, Vol. I p. 260), and might probably here intend to insinuate it, though in an oblique manner

The Jews are prejudiced, as knowing when

Our Lord was reviled as a demoniac and a lun of rendering railing for railing, he replied in the theness and sobriety. So let us endeavour to conness of those attacks we may meet with in his may, if possible, remove the prejudices so fatal certain them, and form men to that equitable judgment which would soon turn all their caviinto admiration, praise, and obedience.

John 7:25

The Jews pass a variety of censures on Christ; a alarmed by the regard which some expressed to officers to seize him; but Christ openly declare poses should not immediately take effect. John

JOHN VII. 25.

THEN, while our Lord was thus discoursing at the feast of tabernacles, some of the in- habitants of Jerusalem, who knew more of the designs of the sanhedrim than others who had spoken before (ver. 20), said, Is not this he whom they seek an opportunity to put to death? But behold, he is not only come up hither to the feast, but speaks openly and freely in the very temple itself; and they are so far from seizing him, that they do not so much as say any thing to prohibit him: do the rulers then indeed know they were mistaken in their former censures, and are they now persuaded in their consciences that this is really the Messiah? But we have sufficient reason to conclude this cannot be the case; for many of us know this man, from whence he is, and are sure that he was born of Joseph’s wife; whereas, when the Messiah comes, no man will thus know from whence he is; for he is to be born in a miraculous way of a virgin.

• He is to be born in a miraculous way of a virgin.] It is evident from Mat. ii. 4, 5, that the Jews apprehended the Messiah was to be born at Bethlehem; and from a multitude of other places, that they knew he was to be a descendant of David; (compare ver. 42.) I know not how therefore to account for their saying that, when Christ came, no man would know whence he is, but by supposing, with Archbishop Tillotson (Vol. II. p. 454), that the words refer to an expectation they had that he would be born of a virgin. As for the notion which Justin Martyr mentions, that the Messiah should for a while be hid, it seems more modern; and they must put a strange interpretation on Isa. liii. 8; Mic. v. 2; and Psal. cx. 4; to draw any such consequence from them, as Dr. Whitby and Mr. L’Enfant suppose they did.

The sanhedrim send officers to seize him.

Then Jesus, though they said this in a private manner to each other, and imagined that he could not have heard them, as he was teaching in the temple, and at some distance from them, cried out with a louder voice than before, and said, Do ye indeed both know me, and know from whence I am ?ᵇ Alas, it is great rashness and folly for you to assert it; and whatever you may object, yet it is most certain, that I am not come of myself, with vain and false pretences to a Divine mission, nor do I want any proper evidences of it; but he who sent me is true to all his promises and predictions,ᶜ whom nevertheless, with all your boasts, ye know not. But I know him in a most intimate manner; for I am sprung from himᵈ by a mysterious and Divine generation, in consequence of which I am infinitely better acquainted with him than you, or any mere creatures, can be; and he hath sent me among you, as his Ambassador, on an errand of the highest importance.

Then they were so provoked by this claim of a Divine original, and by the charge advanced against them, as ignorant of that God in whom they gloried as so peculiarly their own, that they sought an opportunity to seize him; yet God impressed their minds in such a manner, that no one of them would be the first that laid hands on him: and they were kept under this visible restraint, because his appointed hour of suffering was not yet come, but he had farther services in life to dispatch before he was delivered to them.

And many of the people were so much affected with these discourses, that they secretly believed on him, and said to each other, When the Messiah comes, will it be possible he should dogreater

ᵇ Do you both know me, and know whence I am ?] So Bishop Chandler would render these words (see his Defence, p. 334); and it seems necessary, in order to vindicate the propriety, and indeed the veracity, of the reply; unless with Beza and Camerarius we suppose it to be spoken ironically.

ᶜ Is true to all his promises and predictions.] There seems a reference here to the accomplishment of some of the prophecies already fulfilled in him, together with a cheerful faith in what was yet to come.

ᵈ I am from him.] I should have chosen to render πᶜᶠᵉ, with him, as I did in the first edition, to avoid a tautology; but I am sensible, on farther reflection, that I want a sufficient authority for such a version. I therefore acquiesce in our own: but I see no occasion to vary any thing in the paraphrase, since in either sense it suggests so strong a reason for believing that Christ hath the most intimate knowledge of the Father.

He tells them he is going where they shall m

miracles than these which this [Jesus] has done here at Jerusalem, and over the whole country?

This, however, could not be so privately said, but some information of it was sent to the Pharisees, who, when they heard that the people whispered such things concerning him, were greatly displeased, and alarmed at it: and the Pharisees and the other members of the grand sanhedrim, particularly the chief priests, among whom there were many Sadducees (see Acts iv. 1), sent officers from the chamber in which they held their council, into the adjacent court of the temple, to seize him, as he preached there to the multitude.

Then Jesus said to them, as soon as they appeared, I know the design on which some of you are come, but God will not permit you immediately to execute it; for yet a little while longer I am to continue with you, and [then] I am to go again to him that sent me. And when I am returned to him, I shall be entirely out of your reach; so that you shall seek me, and wish that you had me in your power again, but you shall not find me; and where I am, or where I shall then, and always be, you cannot possibly come: which he said, referring to his speedy exaltation to the heavenly world, and to the impotent malice with which they should then oppose his triumphant cause.

But he was not understood in that sense; the Jews therefore who were present said among themselves, Whither is he about to go, that we shall not find him? Will he leave Judea, and go to the remainders of the holy seed, who are dispersed among the Greeks and other nations? and will he teach them, or the Greeks themselves,

e From the chamber in which they held their council.] See sect. xxiv. note, Vol. I. p. 144.

f Will he go to the dispersed among the Greeks, and teach the Greeks?] By Greeks we are here to understand idolatrous Gentiles, and not Hellenists, or Jews that used the Greek language; for these were the dispersed among them. There is therefore, I think, a sting in these words beyond what commentators have observed. They insinuate, that if he was to go into foreign

countries, to address himself to the Jews there, who might be supposed not so well instructed as those that lived in Judea and at Jerusalem, he would not be able to make any proselytes, even among these; but would be constrained to apply himself to the ignorant and stupid Gentiles, to seek disciples among them; which to be sure appeared to these haughty scorners one of the most infamous circumstances that could be imagined, and most incompatible with the character of the true Messiah.

Reflections on the fatal tendency of error.

even the idolatrous Gentiles, after his being thus rejected by his own nation at home and sect. c.

What manner abroad? What [sort of] saying is this which he he said, Ye shall has now spoken, You shall seek me, and shall not seek me, and shall find me; and where I am, you cannot possibly not find me: and come? Thus they continued cavilling at his where I am, thither words; yet were so overawed by his presence, ye cannot come? that they did not dare to offer him any violence, notwithstanding the commission with which some of them came.

John vii. 36

IMPROVEMENT.

So confident is error in its own decisions, and so vain in its selfapplauses! These unhappy people, every way mistaken, censure their rulers for a supposed credulity, in seeming, as it were, to acquiesce in Christ’s claim to be the Messiah; and imagined themselves, no doubt, exceeding wise in rejecting him, while they blindly took it for granted he was the son of Joseph, and had not patience to wait for the authentic story of his miraculous conception. Surely men had need to look well to the force of those arguments on which they venture their souls by rejecting the gospel.

Our Lord answered their secret reasoning in a manner which might justly have alarmed them, charging them with ignorance of that God whom they pretended to know, and whom, with a presumptuous confidence, they claimed as theirs. And oh, that it may not be found at last, that many who have appeared most confident of their interest in God, neither know him, nor are known by him!

The blessed Jesus, who is the brightness of his glory, and the express image of his Person, has the completest knowledge of the Father. May we be so wise and happy as to seek instructions from him, that the eyes of our understandings may be enlightened, and the temper of our hearts proportionably regulated, by all the discoveries of the Divine Being which he makes!

How obstinate and desperately hardened were the hearts of those who, notwithstanding all the proofs that Jesus gave of his Divine mission, were yet so far from hearkening to him, as to seek opportunities to destroy him! So dangerous and fatal is the prevalence of error, in such as like not to retain God in their knowledge, that they will even venture on the greatest wickedness, when once they are given over to a reprobate mind (Rom. i. 28). May God preserve us from a spirit of delusion, and fill us with that wisdom, that we may know the things belonging to our peace; and, being ready to receive the truth in the love of it, may we acknowledge and attend to Christ as sent of God!

Jesus calls them to come and receive the Spirit from him.

SEC. May we learn this heavenly wisdom in time, since the hour is approaching when Christ will be sought in vain, and all correspondence between him and sinners will be finally cut off! Where he is, they cannot then come; and to be excluded from him will at length appear insupportable misery, even to those who, with proud folly and fatal selfsufficiency, are now most ready to say unto him, Depart from us, for we desire not the knowledge of thee or thy ways. (Job xxi. 14.)

John 7:37

Christ invites his hearers to come and imbibe the spirit from him; and by these and other gracious discourses disarms the resolution of the officers, who return to the sanhedrim without him; where a short debate arises between Nichodemus and his brethren. John VII. 37, to the end.

JOHN VII. 37. SUCH were the discourses which our Lord made to the people, in the presence of those who were sent by the sanhedrim to seize him; and this happened in the eighth and last day, that great [day] of the feast of tabernacles, when, according to the institution of Moses (Lev. xxiii. 34, 36; Numb. xxix. 35), there was to be an holy convocation, attended with some extraordinary sacrifices. Now on this day, when it was customary for the priests to surround the altar with their palmbranches, and to pour out water in the temple, as an expression of the general desire of the Messiah’s appearance, and the pouring forth of the Spirit by him, Jesus stood on an eminence, that he might be the better heard and seen, and proclaimed with a loud voice, saying, If any man thirst, that is, if he ardently desire true happiness, and long for the blessings promised under the adminis-

When it was customary for the priests to pour out water, [&c.] That there was a custom on this day of drawing water out of the fountain of Siloam, and pouring it out before the Lord in the temple at the time of evening sacrifice, and that the priest who did it stood on some eminence, the Jewish rabbies unanimously assure us. (See Roland’s Antiq. Heb. part iv. cap. 6, § 6.) Some

think it was intended to supplicate the former rain; but the context inclines me much rather to believe those Jewish writers produced by Dr. Lightfoot (in his Hor. Heb. on this place), who say it was meant as a way of invoking the Divine influences of the blessed Spirit, and as a mark of their desire of having it poured out upon them. See Tremellius’s excellent note on this text.

are divided in their sentiments about him.

tration of the Messiah, let him come unto me by faith, and drink his fill; for I am most ready freely to communicate every needful blessing, and particularly those supplies of the Spirit, which you profess so earnestly to desire. (Compare Isa. lv. 1.) For he that truly believeth on me, as the scripture hath in many places said and promised, shall receive those supplies in so great an abundance, that he shall not only be refreshed himself, but out of his belly, or from within him, shall flow vital streams, and, as it were, rivers of living water, for the refreshment and comfort of others.

Now this, which was true in a more extensive sense, he peculiarly spake of the Spirit, which they who believed on him should receive, and which some of them should also be enabled to communicate to others. But it was not then generally understood; for the Holy Spirit was not yet [given] in that extraordinary manner, because Jesus was not yet glorified; and it was the wise and gracious purpose of God to send him down on the church, after the ascension of Jesus, as a triumphant Conqueror, into his Father’s presence. (See Eph. iv. 7—12; John xvi. 7; and Acts ii. 33.)

Then many of the people, when they heard this gracious saying, which was indeed a more free declaration and profession than he commonly made, said, Surely this [man] is at least a prophet, and probably comes to introduce the

b As the scripture hath in many places said and promised.] Chrysostom, and after him many other eminent critics, refer this to the former clause, and understand it as if he had said, He that hath that faith in me which the scripture requires: (see Castalio, Eegerius, Fac. Cappellus, in loc.) And thus they avoid the difficulty which arises from our not finding the following words in scripture. But it seems much more natural, with Grotius, to suppose that here is a general reference to the several prophecies which refer to the effusion of the Spirit by the Messiah under the similitude of pouring out water; and accordingly I have paraphrased the words in that view of the connection. See Isa. lii. 15; xlv. 3; lviii. 11; and Joel ii. 28.

c Out of his belly, or from within him.] The belly is frequently put for the mind or

heart. Compare Job xv. 35; xx. 20; and Prov. xx. 27, 30. It sometimes signifies, in a more general way, the inward part of a thing (1 Kings vii. 20; Mat. xii. 40), and may perhaps have some allusion here to the prominence of that capacious golden vase from which the water was now poured out in a large stream.

d This he spake of the Spirit.] It is strange that, when the evangelist has thus plainly commented on these words of Christ, a late eminent writer should venture to advance a different interpretation, and explain them as spoken of the doctrine of the gospel.

e Surely this man is a prophet.] As the article is prefixed, it might seem natural to render it the prophet, were it not afterwards distinguished from the Christ. On this account I conclude that here, as also

VOL. 2.

The officers admire his preaching, and return

Messiah. And others said, Nay, this is certainly the Messiah himself: but, in opposition to this, some objected, and said, shall the Messiah, when he appears, come out of Galilee, as we know this Jesus of Nazareth does? Hath not the scripture said, expressly, That the Messiah is to come from the seed of David? and hath it not also added, that he is to arise from the town of Bethlehem Judah, where David was [born,] and which was the ancient seat of his family? (Compare Isa. xi. 1, and Mic. v. 2.) And thus they were divided in their sentiments, and there was a warm dissensionᶠ among the people on his account.

And the officers also, who had been sent to apprehend him, were at a loss what they should do, and some of them would have seized him; but, struck with the regard which several of the people expressed towards him, and, above all, impressed by the dignity and sweetness of his discourses, and the secret hand of heaven which wrought for his deliverance, they were so far restrained, that no man laid hands on him.

Then the officers came back to the chief priests and the Pharisees, without accomplishing the purpose for which they were sent: and when the sanhedrim perceived they had not executed their commission, they said unto them, Why have ye not brought him with you as your prisoner, according to the orders you received from us?

The officers replied, we could not find in our hearts to attempt it; for surely no man living ever spake in so engaging and irresistible a manner as this man doth,ᵍ and had you heard

John i. 21, ο σφραγίος signifies only a prophet, that is, one of the ancient prophets revived. See sect. xx. noteʳ, Vol. I. p. 123.

ᶠ A warm dissension.] So I apprehend the word Χρισμια always signifies. And thus the word schism, which is just the same, (with an English termination) expresses, not merely nor necessarily a separation from each other, but an angry debate, whether it be or be not attended with separation.

ᵍ No man ever spake as this man doth.] But at least mentions it as a memorable proof of the extraordinary eloquence of Mark Anthony, when Marius sent soldiers to kill

him, that when he began σφραγίος, to plead for his life, he disarmed their resolution, and melted them into tears. (Plutarch Vit. p. 431.) But these officers are thus vanquished merely by hearing Christ’s gracious discourses to the people, which is a circumstance much more remarkable. They return in a kind of amaze, and, instead of seizing him as their prisoner, or making a laboured apology for their failure, only break out into a pathetic exclamation, that no man in the world ever spake like him. It is a reflection which I hope we often make as we read his discourses.

ss are angry, but Nicodemus stands up for him.

him yourselves, it must have disarmed your resentment against him.

Then the Pharisees, far from being softened by the account they gave them, answered them in a scornful and upbraiding way, What are you also deceived by his artful and popular address? Surely you cannot be so weak as to be thus infatuated? Pray consider the conduct of those who are most capable of judging of this point: have any of the rulers believed on him, or [any] of the Pharisees of a more private station? Yet you know these are most eminent for their acquaintance with religion, and are the most authentic interpreters of the sacred writings in which it is contained: But this wretched herd of people, who are so enchanted with him, know and regard not any thing of the true meaning of the law, and, it is easy to be seen, are cursed with a judicial blindness, and given up to the most absurd and fatal mistake.

Upon this, Nicodemus, whom we before have mentioned as the person who came to [Jesus] by night (see John iii. 1, & seq. Vol. I. p. 147), being both a ruler and a Pharisee, and sitting in the sanhedrim as one of them, took so much courage, that he said to them, Doth our law, which you boast so much acquaintance with, judge and condemn any man before the magistrate appointed to execute it summon him into his presence, that he may hear from him what he hath to say in his own defence, and know

Have any of the rulers believed on him, or any of the Pharisees?] I cannot think, with Grotius, that this is any intimation that, if there were any of the Great Council who had favourable thoughts of Jesus, they were the Sadducees. The interpretation of the paraphrase is much easier. There is no reason to believe any of the Sadducees were inclined to receive the gospel; and if the Pharisees had secretly suspected them of such an inclination, they would hardly have affronted them by such an insinuation in this grand assembly, considering the high rank in which many of that sect were.

This people who know not the law, are cursed.] I see no ground to think, with Grotius, that this refers to Deut. xxvii. 26, and is built on a supposition that the

ignorance of the populace must always expose them to a curse. It rather intimates an apprehension that God had given them up to a spirit of fatal infatuation. Instances of their contempt of the common people may be seen in Lightfoot (Hor. Hebr. in loc.) and Vitringa. (Observ. Sacr. lib. iii. cap. 2, p. 498.)

Doth our law, which you boast so much acquaintance with.] Soft as these words seem, there is a severe sting in them; and they in effect amount to a charge, that while they professed such a knowledge of the law, and zeal for it, they either knew not, or regarded not, some of its plainest precepts, and were even unmindful of those which, as they were a court of judicature, were their peculiar concern.

Reflections on the excellence of the world

from credible witnesses, what he hath done to deserve punishment? (See Deut. xvii. 8—11, and xix 15, & seq.)

But they, without entering farther into the argument, answered him only by saying, in a slight and superficial manner, What, art thou thyself also of Galilee, that thou favourest the pretences of this contemptible Galilean? Search a little farther into the matter, and thou wilt soon see the unreasonableness of doing it; for it is notorious, even to a proverb, that no prophet is raised up from Galilee,¹ nor will God ever honour that contemptible country with such a production.

And, having said this, they would not wait for a reply, but immediately broke up the court; and so every one went away to his own house.

IMPROVEMENT.

ver.37 WITH what delight and thankfulness should we hear this gracious proclamation of Christ, which he now made in the temple, and a while after repeated from the throne of his glory! If any man thirst, let him come unto me, and drink; yea, whosoever will, let him take of the water of life freely; (Rev. xxii. 17). Blessed Jesus, had we been allowed to have prescribed to thee a form of words, in which thy kind purposes towards us should have been expressed, what could we have invented more pathetic, more condescending, or more reviving! May we thirst for the blessings of thy grace, and in the confidence of faith apply unto thee for them; and particularly for these communications of thy Spirit, which are so highly excellent and desirable, and indeed so necessary for us! Supply us with them, we entreat thee, in so rich an abundance, that we, in our different spheres, may supply others, and from us there may flow rivers of living water! 39 Well might such gracious words as these disarm the rage of enemies and persecutors. Let us add our testimony to theirs, and say, Never man spake as Jesus speaks. Let us hear him

¹ No prophet is raised up from Galilee.] As it is plain that Jonah, and probable that Nahum also, was a Galilean, Sir Norton Knatchbull, and others, who imagine that these rulers could not be ignorant of that, suppose that a prophet here signifies the Great Prophet, or Messiah. But probably, had this been their meaning, they would

rather have quoted the text which mentions Bethlehem as the birthplace of the Messiah. The answer must therefore be acknowledged to be very mean and trifling; and the abrupt manner in which the assembly was broke up, seems to intimate their consciousness that it would not bear examination.

He goes to the mount of Olives, and returns early to the temple.

with calm and thankful attention, while his voice still sounds in his word. Happy are those that know the joyful sound! (Psal. lxxxix. 15.) The Pharisees, like deaf adders, stopped their ears against the voice of the Charmer; and, while they proudly censured the populace as a brutal herd, and gloried in their own superior wisdom, rejected the council of God; rashly judging without serious inquiry, and weakly borne down by vulgar, senseless prejudices against names and places, which is all the senate of Israel opposes to the solid argument of Nicodemus! That good man, already considerably improved by his interview with Jesus, was undoubtedly confirmed in his adherence to him, by observing the methods of their opposition: and where magistrates arm their authority to overbear argument, they will probably, in the judgment of impartial men, produce a suspicion, at least, that they know their cause to be incapable of a rational defence.