John 7

John 7:1

In this chapter we have, 1. Christ’s declining for some time to appear publicly in Judea, ver. 1. 2. His design is as up to Jerusalem at the feast of tabernacles, and his discourse with his kindred to Galilee concerning his going up to this feast, ver. 3—13. 3. His preceding publicly in the temple at that feast. (1.) In the midst of the feast, ver. 14, 15. we have his discourse with the Jews, (1.) Concerning his doctrine, ver. 16—18. (2.) Concerning the crime of Sabbath-brooding said to his charge, ver. 19—24. (3.) Concerning himself, both whence he came, and whether he was going, ver. 25—30. (2.) On the left day of the feast, (1.) His gracious invitation to pour feuds to come to him, ver. 37—39. (2.) The reception that it met with. 1. Many Vol. II.

of the people disputed about it, ver. 40—44. 2. The chief priest would have brought him into trouble for it, but were first balked by their officers, ver. 45—49. and then followed by one of their own court, ver. 50—53.

1. AFTER these things, Jesus walked in Galilee: for he would not walk in Jewry, because the Jews fought to kill him. 2. Now the Jews feast of tabernacles was at hand. 3. His brethren therefore laid unto him, Depart hence, and go into Judea, that thy disciples also may see the works that thou doft. 4. For there is no man that doth any thing in secret, and he himself seeketh to be known openly: If thou do these things, they thyself to the world. 5. For neither did his brethren believe in him. 6. Then Jesus laid unto them, My time is not yet come; but your time is always ready. 7. The world cannot hate you; but me it hateeth, because I testify of it that the works thereof are evil. 8. Go ye up unto this feast: I go not up yet unto this feast, for my time is not yet full come. 9. When he had said these words unto them, he abode that in Galilee. 10. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. 11. Then the Jews fought him at the feast, and said, Where is he? 12. And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he decreteeth the people. 13. Howebet, no man spake openly of him, for fear of the Jews.

As the inveterate malignity of the chief priest and Pharisees led them to determine the death of Jesus, by popular duty or by form of law; to avoid their devices, be continued to Galilee. They who had refused the light of truth, have it justly withdrawn from them; and where our enemies rage, and our safety is in danger, it is prudent to depart, and carry that gospel of God to others, which sinners against their own souls reject and pervincen. We have here.

1. The conversation which passed in Galilee between Jesus and some of his relations. The feast of tabernacles being at hand, when a great concourse of people would be assembled in Jerusalem:

(1.) They urge him to make his public appearance there, and not stay in that obscure part of the country, but go up to the metropolis and show himself, and his wondrous works, if really they would bear the test of examination: since this could not fail of getting him disciples among the great men at Jerusalem, and of continuing those he had already made, who would be assembled there on this solemnity. And they suggest this would be the way such, firsthandly to advance his own reputation and honour, which they finally imagined be, like the men of the world, designed. For neither did his brethren believe in him. As he did not answer their expectations in creating a temporal kingdom, they began to suspect he was not the Messiah, which they at first hoped; and therefore wanted him to declare himself, and produce his credentials, or go up to Jerusalem, where his pretensions, if false, might be detected. Note, (1.) Many appear at public ordinances to show themselves, not to abide glory to God, but to secure reputation to themselves. (2.) They who want a temporal kingdom evidently prove that they are faithful followers of Christ.

(2.) Christ mildly replies to their perverse suggestions. My time is not yet come for going up to the feast, but you claim it always ready, you may appear there at any time without any danger; they look not your lives, as they do mine. The world cannot hate you, because your spirit, temper, and conduct, are but too conformed thereunto; but me it hateeth, because I testify of it, that the works thereof are evil, which cannot but exasperate those who determine not to part with their beloved sins. Go ye therefore up unto the feast without delay: I go not up yet unto the feast, for my time is not yet full come. Note, (1.) Christ hath fixed the time for all his purposes, and we may be assured that is the best time, and therefore are bound cheerfully and confidently to wait his leisure. (2.) Sinners hate the light of truth, and cannot but be exasperated with those reproach, to which they obtrinately refuse to submit. (3.) Whatever pretenses men make for their enmity against the gospel and the preachers of it, the true cause is this, they cannot endure the testimony born against their evil deeds. (4.) They who go to ordinances with an hypocritical spirit may never expect the comfort of Christ’s presence in them.

2. The journey of Jesus to Jerusalem. He staid a while longer in Galilee, till his brethren were gone up to the feast; and then, when his time was come, he went himself, not openly, but as it were in secret, that he might give no offence to the ruling powers, who, if he came with a multitude, might interpret it into a tedious design. Now, Though the cause of Christ cannot be carried on without notice, it will be prudent to

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do it with as little noise as possible. We need not provoke needless opposition: it will come fast enough upon us, if we are faithful.

3. The expectation which was raised of him. The Jesus fought him at the feast, and said, Where is he? Some wished to see him out of curiosity; some out of malice, hoping to destroy him; and some out of better motives, expecting to receive some gracious instructions from him. And there was much murmuring among the people concerning him, their sentiments being greatly divided: some said he is a good man, convinced by his miracles, struck with his exemplary life, and influenced by his holy doctrine; others, hardened in infidelity, though they had not one single charge of evil to produce against him, said, Now, but he deserved the people; as if there was some latent impolitary under these precious appearances. Heulet, no man spoke openly of him, for fear of the Jesus. Whatever good opinion any formed of him, they were very cautious how they spoke their sentiments, it being highly dangerous to appear among his approvers, when those who were in power were known to be the avowed enemies and bitter persecutors of him and his disciples. Note, (1.) Chiefly munitters, like himself, must expect to gain through our report and good report; as desirous, and yet true. (2.) They who are obfite in rejecting the truth, will find something so quarrel with in the most speedless characters, and suppose those who act with greatest simplicity for God’s glory, are carrying on some design of their own.

ye fay was born blind? how then doth he now fee? 20. His parents answered them and said, We know that this is our son, and that he was born blind: 21. But by what means he now feeth, we know not: or who hath opened his eyes, we know not: he is of age, afk him, he shall speak for himself. 22. The words I make his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. 23. Therefore said his parents, He is of age, afk him. 24. Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. 25. He answered and said, Whether he be a sinner or no, I know not: one thing I know, that whereas I was blind, now I see. 26. Then said they to him again, What did he to thee? how opened he thine eyes? 27. He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples? 28. Then they reviled him, and said, Thou art his disciples; but we are Moses’ disciples. 29. We know that God I take unto Moses: as for this fellow, we know not from whence he is. 30. The man answered and said unto them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. 31. Now we know that God heareth not sinners: but if any man be a worthinger of God, and doth his will, him he heareth. 32. Since the world began was it not heard that any man opened the eyes of one that was born blind. 33. If this man were not of God, he could do nothing. 34. They answered and said unto him, Thou walk altogether born in sins, and dost thou teach us? And they cast him out.

2—34. Far from being induced by this wondrous miracle to admire the person who wrought it, we find them incensed, and ready to prosecute Jesus as a criminal.

1. Information is lodged against him before the rulers and the Pharisees; and the man who had been lately blind, is brought before the Sanhedron, because it was the Sabbath-day when Jesus made the day, and opened his eyes, which they regarded as a vile profanation of the day.

2. The Pharisees interrogate the man concerning the matter, very loth to be persuaded of the fact, and determined to find fault where wonder and praise should have filled their hearts and tongues. The man simply gives a narrative of his case and cure, which divided the sentiments of the council. Some said, admitting the fact, this man is not of God, whatever miracles he may pretend to work, because he keepeth not the Sabbath-day; for they regarded the making clay of the Spirit as a violation of the strict rest enjoined by the tradition of the elders. Others were loth to admit the fact, and would fain overthrow its evidence; fearing, least if it was allowed to be true, the people would justly conclude that no wicked man could work such miracles, and thereby the authority of Jesus would be established: or rather, How can a man that is a sinner do such miracles? are the words of some, such as Joseph and Nicodemus, who justly objected, that such miracles of grace were a strong evidence of a divine mission, and of God’s approbation of the person who wrought them; and this occasioned some debatten in the council. Some of them hereupon demanded of the man what he thought of Jesus, and whether he had really opened his eyes. The man from just experience owns, he could not but conclude he must be a prophet. Note. (1.) A poor blind beggar often judges more wisely concerning Christ and his character, than those who boast themselves matters in Israel. (2.) Some, even of the great, are called, and their conduct and testimony leaves the rest at least more inexcusable.

3. They cite the father and mother of the man to appear at their bar, hoping to find some way to invalidate the credit of the miracle, but they only the more confirmed it; to easily can God take the wife in their own creations. They question the parents of the man, Whether this was their son? whether he was born blind? and how he now came to see? To the two first questions they give a clear and explicit answer. He was their son, and had been born blind. How he now saw was a question, which they cared not, for certain reasons, to enter into; and therefore rather referred the matter to their son, who was of age, and therefore able to answer for himself. For the truth was, they were innocuous and apprehensive of the consequences of making that open confession, which grant me and truth demanded; because they were afraid they should be excommunicated, according to the Jewish law which the Sanhedron had passed, that if any should own Jesus as the Messiah, he should be put out of the synagogue; and therefore they were willing to trim, and leave the question for their son to resolve. Note. (1.)

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The church’s censures, when wicked men are in authority, have often been laid on her best friends. (2.) The true religion of Jesus will ever be a suffering cause, even where the public protection of it is made: experimented positively being only possessed by a Jew. (3.) When the protection of Christ exposes us to protection, many are ready to conceal their religion in order to escape the cross.

4. The council finding they got nothing to their satisfaction from the parents, again called the man himself; and unable to deny that a notable miracle was wrought, endeavour to rob the Lord Jesus of the honour due to him for it, saying, Give God the praise, who hath done the work; but we know that this man is a sinner, and therefore though God may please to use wicked instruments for the accomplishment of his purposes, yet the praise is only due to himself. So confidently do they speak, who, when challenged to bring a single proof of his against Jesus, could not have the confidence to lodge one accusation. Note, Many endeavour thus to supply the want of argument, with confident assertions of virulent abate.

5. The man replied, Whether he be a sinner or no, I know not, I will not determine; though I have all the reason in his world to believe the contrary: but are there I know, by happy experience, that whereas I was blind, now I see, and cannot be persuaded out of my senses. Note, Many captious questions may be put to a gracious soul, in order to shake the ground of his confidence; but though he may not be able to give a difficult account how that spiritual change is wrought, which he experiences, yet he can say, I know it is wrought: my understanding is enlightened; my heart is changed.

6. Again they demand an answer to their questions, in hopes that through inadvertence or fear he might saulter in his evidence, or vary from what he had advanced; but his reply more exasperated them. He answered them, I have told you already, distinctly and clearly, and ye did not hear, so as to regard or credit what I said: wherefore would ye hear it again? to what purpose do you oblige it? will ye only be his disciples? which he suggests either ironically, as knowing their aversion to Jesus; or seriously, as very willing to repeat what he had said a thousand times over, if they had the least disposition to hear and believe him, and come to Jesus as their Lord and Master.

7. With rage and resentment at the mention of this, they bitterly revile him. Thus are his disciples, a poor deluded wretch; but we are Moses’ disciples, the following: of that great laughter of Israel, and who ought to be regarded as the guides in religious matters, and not to be taught by such a fellow as thee. We know that God I take by Moses, face to face on the Mount, and delivered the law under a divine commission: but as for this fellow, we know not from whence he is: in truth they desired not to know, and would not examine the evidence he had produced of his divine original and authority; for then they might have seen that there was a perfect agreement between Jesus and Moses; and that instead of the worthless fellow whom they scornfully rejected, this was the great Prophet, of whom Moses I take. Note. (1.) Many boast of these external privileges which only serve to aggravate their guilt. (2.) The servants of Jesus, like their mother, have often been treated with insistence and contempt, as upstart fellows whom nobody knows. (3.) Many are branded as herding; the good old religion, who are in fact the very exposures of it, by those who, resting upon the form of godliness, are utter strangers to the power of it.

8. Once more the man replies, Why, herein is a marvellous thing, that ye know not from whence he is, when he hath given such an incontestable evidence of his divine mission by this amazing miracle, and he hath opened mine eyes. Now we know, we, who are common people, and much more persons of your learning and sagging, that God heareth not sinners, our grants their prayers, much less would be enable them to perform miracles to support an impellant: but if any man be a worthy of God, and doth his will, him he heareth; and in the present case, the miracle Jesus hath wrought is an express testimony of God’s approbation of him. Since the world began again, it not heard that any man opened the eyes of one that was born blind; such a thing, not the greatest of the prophets, not even Moses himself had ever performed. If, therefore, this man was not of God, sent by him, and owned of him, he could do nothing; since it cannot be imagined God would enable a bad man to work such extraordinary miracles to carry on a bad cause, and promote a delusion. A conclusion must be made that unanswerable, and drawn from premises the most evident and allowed. Note. (1.) An impenitent sinner, who persists in his iniquities, can never expect God will hear or answer his prayers. (2.) They who in Spirit worship God, and in simplicity obey him, may be assured he will hear and grant all their petitions. (3.) A poor unlettered man, when taught of God, is able to confound the wisest doctors who are, with all their learning, strangers to divine teaching.

9. Unable to answer his reasoning, they make up in violence and abuse what they want in argument. Thus we all altogether have in sin, and all of us need us? Thus, a vile fellow, dog-matized from thy birth, as carrying a body inhabited by a viles soul; a poor ignorant wretch, a companion of beggars from thy birth; dost thou pretend to direct us, the guides and

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nulers of the church, famed for wisdom and fanility, and in-vified with chief authority. What insistence, what arrogance is thine! And they call him out, uncommunicated him immediately, and cut him off from the congregation of Israel. But the curse castelfe shall not fall; the anathemas of church rulers, who abude their authority, shall only light upon their own head. Note, Proud worldly-wife men deplife the poor, and think their own self-sufficiency above all need of others help and teaching: whereas none who know themselves, will ever think themselves too wise to learn, or too good to mend.

35. Jefus heard that they had call him out; and when he had found him, he said unto him, Doft thou believe on the Son of God! 36. He answered and said, Who is he, Lord, that I might believe on him? 37. And Jefus said unto him, Thou haft both seen him, and it is he that talketh with thee. 38. And he said, Lord, I believe. And he worshipped him.

John 7:37-44

14. ¶ Now about the midst of the feast, Jesus went up into the temple, and taught. 15. And the Jews marvelled, saying, “How knoweth this man letters, having never learned? 16. Jesus answered them, and said, ‘My doctrine is not mine, but his that sent me. 17. ‘If any man y will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. 18. He that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19. ‘Did not Moses give you the law, and yet none of you keepeth the law? ‘Why go ye about to kill me? 20. The people answered and said, ‘Thou hast a devil: who goeth about to kill thee? 21. Jesus answered and said unto them, I have done one work, and ye all marvel. 22. ‘Moses therefore gave unto you circumcision, (not because it is of Moses, ‘but of the fathers) and ye on the Sabbath-day circumcise a man. 23. If a man on the Sabbath-day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the Sabbath-day? 24. ‘Judge not according to the appearance, but judge righteous judgment. 25. Then said some of them of Jerusalem, Is not this he: whom they seek to kill? 26. But do, he speaketh boldly, and they say nothing unto him: do the rulers know indeed that this is the very Christ? 27. Howlest? we know this man whence he is: but when Christ cometh, no man knoweth whence he is. 28. Then cried Jesus in the temple as he taught, saying, ‘Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me: is true,’ whom ye know not. 29. But I know him, for I am from him, and he hath sent me. 30. Then they fought to take him: but no man laid hands on him, because his hour was not yet come. 31. And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? 32. ¶ The Pharisees heard that the people murmured such things concerning him: and the Pharisees, and the chief priests sent officers to take him. 33. Then said Jesus unto them, ‘Yet a little while am I with you, and then I go unto him that sent me. 34. ‘Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35. Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto? the dispersed among the Gentiles, and teach the Gentiles? 36. What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come.

¶ 14—36. When Christ was come up to Jerusalem, about the midst of the feast, we find him, where indeed we might expect to meet him, in the temple, teaching the people. He would shew, he was neither ashamed of the doctrine he preached, nor afraid of the enemies who threatened him. We are told,

1. The admiration which the hearers expressed at his preaching, saying, How knoweth this man letters, having never learned? Though he had been brought up in some of their schools, he appeared so wise in the Scriptures, opened them with such evidence, and reasoned upon them with such force of argument, as could not but astonish them; and probably led some to conclude, that such extraordinary gifts were not attained without classical assistance.

2. The reply of Jesus. My doctrine is not mine, but his that sent me. As Mediator, he received his mission, and ability to discharge his office, from his Father, and needed no human assistance, nor advanced ought of his own invention. What he taught was divine in its original, and designed ultimately to advance the glory of God, from whom it came. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself: he that, saying aside his prejudice, as an humble enquirer, comes, desiring to be taught, shall find such evidence in the gospel, as to demonstrate the divine authority of its author, and shall experience such powerful and blessed effects produced thereby, as shall most unobtrusely prove it to be the word (not of man, but) of God. He that speaketh of himself, seeketh his own glory: an impeller would seek to advance his own reputation and interests, as the false teachers did: but he that seeketh his glory that sent him, as Christ did, and all his faithful ministers will do, the same is true, he evidences hereby the simplicity of his heart; and as unrepresented is in him, no fraud nor falsehood in his preaching or designs. They pretended indeed great zeal for the law of Moses, and founded their superdition of his being an impeller on the supposition that he violated the Sabbath, and taught men to disregard the Mosaical institutions; when, in fact, they themselves were living in the greatest violation of the planned precepts of it: Did not Moses give you the law? and yet none of you keepeth the law. Why go ye about to kill me? purposing to murder him, because of the miracle he had wrought on the impotent man on the Sabbath-day. Note, (1.) They who speak of themselves, without a divine call, and for themselves, with a view to their own honour and advantage, evidently shew the falsehood of their religious pretensions: these God hath never sent. (2.) Many pretend a great zeal for the interests of morality, and a jealousy left the grace of the gospel should entrench upon them, who live themselves in the open violation of the divine law.

3. The people, who were really ignorant of the designs of the enemies of Jesus, or at least affected to be so, express their surprise at the accusation he brought against them. They answered and said, ‘Thus hast a devil; thou takest as one goofest! Who goth about to kill thee? They would infirmate that his fears were groundless, the charge unjust, and himself a liar. Let us not wonder if we suffer the most vile afserfions, are counted madmen, liars, devils. The Son of God was thus reproached before us.

4. Overlooking their perverseness and abuts, our Lord proceeds to vindicate that action which they had so much condemned, and for which they went about to kill him. I have done one work, in healing the impotent man; and ye all marvel, because it was done on the Sabbath-day; as if this was inconsistent with the character he professed as a teacher sent from God. And yet they themselves commonly practised what might much more justly be regarded as a breach of the Sabbath, than his healing a cripple by a word speaking. Major therefore gave unto you circumcision, as an ordinance to be observed among you, (not because it is of Moses, instituted by him; but of the fathers, being commanded of God to Abraham long before the days of Moses) and ye in the Sabbath circumcisely a man. If a man on the Sabbath-day receive circumcision, that the Son of Moses should not be broken, which enjoins it to be performed on the eighth day, whenever that happened, are ye angry with me, because I made a man every whit whole on the Sabbath-day? where they allowed themselves to circumcise and dress a wound on that day, how could they, with any shew of reason, confine him, who, without the false trouble, merely by a word, had cured an object so miserable? Partial judges were they indeed, and justly therefore doth he rebukes them, ‘Judge not according to appearance, with respect of persons, condemning that in him which they allowed in their own countrymen; or because of the means of his outward circumstances, paying a higher respect to the decisions of their own more specious and pompous rabbi’s than to his: but judge righteous judgment, weighing the real merits of the case, without prejudice, and then they would be convinced, that their own practice would be a full vindication of his conduct. Note, (1.) Unreasonable and wicked men are they indeed, who censure and condemn others for what they allow, nay approve, in themselves. (2.) Such is the force of prejudice, that it often blends the eyes against the most glaring conviction. (3.) All is not gold which glitters: we must look farther than appearances, if we would learn the true characters of men. (4.) Christ’s words and works demand nothing but an impartial examination to prove their excellence.

5. Some of the inhabitants of Jerusalem, to whom the designs of the chief priests and rulers were no secret, were exceedingly astonished at the boldness of Christ’s discourse, and wondered

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they did not immediately attempt to scare him, suggesting as if their withholding their hands from him gave suspicion that they had changed their sentiments concerning him, and began themselves to think him the Messiah. As for themselves, they could entertain no such imagination, because they knew whence he was: but, when Christ cometh, he was more than a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who was not a man who

6. Child replies to these calls. It was true they knew his earthly descent: their grand mistake lay in not looking higher, to his original from above, and his million from God. I am not one of myself, assuming this honour; but he that first me is true to all his promises made of and to the Messiah; whom ye know not; for, though they believed in one eternal Jehovah, they did not truly know the Scripture God, as subsisting in Father, Son, and Holy Ghost; but I know him, his perfections and purposes; for I am from him, by essential emanations, as the bearers from the sun; and he hath sent me, in the character of Mediator, to accomplish the salvation of his people.

7. Very different were the effects produced upon the bearers. Some were highly incensed by his declarations, and would have difficulty forced him; but they were under a divine restraint; the determinate hour fixed in the divine counsels not being yet come. Others, especially of the common people, struck with what they heard and saw, could not withhold from expressing their persuasion that this must be the Christ: for it could not be exercised, whenever he came, that he should do greater miracles than Jesus wrought. Note, (1.) Though the enmity of wicked men be never so great against us, it is a considerable consideration that they can do nothing without a divine permission; and all their power or policy must prove absolute to oppress the faithful ministers of Christ, who bear testimony to his truth, till the hour appointed in God’s eternal counsels comes. (2.) They who receive the gospel of Jesus are wholly such as man despiseth, as being of the poor and unlearned multitude. What therefore the world accounts their reproach, that they are chiefly followed by such, the ministers of the gospel should esteem their honour.

8. The Pharises and rulers, jealous left his credit and influence with the people should increase, could not hear these murmurs without indignation, and therefore immediately dispatched officers to attest him, and to bring him before the Sanhedrim. Note, Wicked instruments will not be wanting, where power is in the hands of persecutors.

9. Christ, who knew what was plotting against him, addressed the officers and people, saying, for a little noble I am with you, and till that time was expected all their malicious attempts were impotent; and then I go unto him that first me, to my Father, from whom I came. To shall feel me; when your calamity comes, you will wish for the Messiah; and shall not find me, nor obtain the least relief or respite, looking for help from heaven in vain: and where I am, thither ye cannot come, banished for ever from that glory where I am. Though Christ’s human nature was an earth, in his divine nature he was still enslaved in the light, which no man can approach unto. Note, (1.) It is too late to cry for mercy when it is the time of judgment. They who reject the Saviour upon earth, and die faithless and impenitents, must never hope to be with him where he is, in heaven. (2.) A little while will deliver the faithful out of all their troubles. Let us therefore patiently endure. The time is short.

Lastly, Mistaking his meaning, they bewildered themselves in idle and vain reasonings whither he would go, that they should not find him; whether among the dispersed Jews, or among the Gentiles; as if he could find no disciples among those, who were judges of his pretensions; or as defying him to go where they could not follow him.

37. In the last day, that great day of the feast, Jesus stood and cried, saying, ‘If any man thirst, let him come unto me, and drink. 38. He that believeth on me, as the Scripture hath said, ‘out of his belly shall flow rivers of living water. 39. (But ’this spake he of the Spirit, ‘which they that believe on him should receive: for the holy Ghost was not yet given, because that Jesus was not yet glorified.) 40. Many of the people therefore, when they heard this saying, said, Of a truth this is ’the prophet. 41. Others said, ‘This is the Christ. But some said, ‘Shall Christ come out of

Galilee? 42. Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43. So there was a division among the people because of him. 44. And some of them would have taken him; but no man laid hands on him.

The officers returned without executing their commission, and Jesus went on in the public exercise of his ministry. We have,

2. The Evangelist explains the meaning of Christ’s words. This spake he of the Spirit, which they that believe on him should receive, in a more abundant and glorious manner than had been ever vouchsafed before: for the holy Ghost was not yet given, in that most plentiful effusion of his divine influences which was promised, Jud ii. 28. because that Jesus was not yet glorified: and it was needful he should first pass through his state of humiliation, and enter unto his glory, when, on the day of Pentecost, the most astonishing out-pouring of the Spirit should attest the Saviour’s exaltation; and not only the miraculous powers communicated by him should evidence the divine authority under which the apostles acted, but the strongest demonstration of his effectual power should accompany their preaching, and under the gospel dispensation the souls of those who were converted should be filled with the largest measures of light, holiness, and joy.

3. The people were divided greatly in their sentiments concerning Christ. Many, struck with his divine teaching, could not help expressing their persuasion of his mission from God, as that prophet promised, Deut. xviii. 15. which they understood as the forerunner of the Messiah. Others went farther; thinking him not the harbinger, but the King Messiah himself. But others, prejudiced by their national pride and false notions of the Messiah, objected that he came out of Galilee, whereas Christ was to descend from the lineage of David, and to come from Bethlehem, the residence of David’s ancestors, as he did, though they knew it not. Thus, whilst the sentiments of the people were divided, the officers and his enemies, though they would have been carried out, were infuriated by a divine power, and offered him no violence. Note, (1.) The gospel of Christ often creates great divisions; for, though it breathes nothing but peace, they who reside in the earth cannot but oppose it. (2.) Many flatter themselves they have right on their side, for want of examining into facts and evidence, when their conclusions would often be found utterly unsupported.

4. Then came the officers to the chief priests and Pharises; and they said unto them, Why have ye not brought him? 46. The officers answered, ‘Never man spake like this man. 47. Then answered them the Pharises, Are ye also deceived? 48. Have any of the rulers, or of the Pharises believed on him? 49. But this people who knoweth not the law are curled. 50. Nicodemus saith unto them, (‘he that came to Jesus by night, being one of them) 51. ‘Doth our law judge any man before it hear him, and know what he doth? 52. They answered and said unto him, Art thou also of Galilee? Search and look: for out of Galilee ariseth no prophet. 53. And every man went unto his own house.

Mel. vii.

John 7:39-41

The unjust act of these oppressive church rulers was soon united abroad, and came to the ears of Jefus. Hereupon we are told,

1. That Chrift found him; he went in search of him, probably to encourage and comfort him under the perfection he suffered for the truth, and said unto him, Doft thou believe on the Son of God, the promised Messiah! Note, (1.) Though wicked men may abude their power in calling out the faithful servants of Jefus, he will visit his outcasts with his love, and own them under their sufferings for his sake. (2.) True faith in the Son of God is the great attainment; to know and truth in him, is everlasting life.

2. The poor man replied with earnestness, Who is he, Lord, that I might believe on him? I do expect him, and should be happy to find him; and with for nothing more than to be directed to him, that I might by faith embrace him.

3. Chrift gives him a clear declaration of his own office and character. Thou haft both seen him, and it is he that talketh with thee; whose power thou haft experienced, and is so much nearer to thee than thou art aware of; as he offers is to his dear people, when they are afflicted and mourning his absence.

4. That moment, by the power of Jefus, he was enabled to exercise divine faith in his heart, and he makes an open profession of it; Lord, I believe; and he was shipped him; giving him that divine honour which was due to him, as the eternal Son of God. For they who truly know and believe in him, pay the same worship and honour to the Son, even as to the Father.

5. ¶ And Jefus said, ‘For judgment I am come into this world: that they which see not might see; and that they which see, might be made blind. 40. And some of the Pharisees which were with him, heard these words, and said unto him, ‘Are we blind also? 41. Jefus said unto them, ‘If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth.

Whilst Jefus so kindly encouraged and comforted the poor sufferer, he pronounces just judgment on his malicious persecutors.

1. He gives a general account of the design of his mission. Jefus said, For judgment am I come into this world, to fulfil the desire of God; revealing his truth for the illumination of some, and indicting judicial blindness on others who rejected it: that they which see not, might see, both responsibly and spiritually; not only opening, by miracle, the eyes of men’s bodies, but by his grace shining into the benighted souls of men; and that they which see, conceit themselves wise and knowing in the things of God, might be made blind, given up for their pride and self-sufficiency to the blindness, hardness, and impenitence of their own hearts.

2. The Pharisees supposing they were means, with indignation replied, Are we blind also? Does you indolently suggest, that we, the guides of the people, and the light of the land, are in darkness ourselves? Note, Nothing more offends the proud and self-righteous, than to call in question their knowledge or goodness: and their passion on such occasions is a fresh proof of the truth of the charge laid against them.

3. Chrift answered, If ye were blind, really defture of the means of knowledge, as the Gentile world, or, deeply如果是 of your own native blindness, desired to be led unto me the light of life, ye should have no sin; none comparatively speaking; or you would have submitted to a better wisdom and righteousness than your own, whereby ye might have been justified from all things, and your sins be pardoned: but now ye say, We see, conceited of your knowledge, and pushed up with pride, and therefore your sin remaineth; aggravated by the pretensions you make, and the abuses of the means of grace you have enjoyed. Note, None are so far from divine wisdom, as those who are wise in their own conceits; none so far from real goodness, as

they who value themselves on their own excellence. Publicans and harbors shall enter the kingdom of heaven before such as these.

John 7:45-53

Whilst the chief priests and Pharises, as in duty bound, should have been in the temple, leading the devotion of the people, we find them maliciously combining how to destroy the Lord of that sacred place, for which they professed so high a veneration.

1. The officers returned without the prisoner, and are sharply questioned why they have not executed their orders. They honestly acknowledge they could not; they were in over-need with the majesty of Jesus, with the power and evidence of his discourse,

dissourse, that their hearts failed them. Never man fools like this man. Note, There is a power accompanying the preaching of the gospel, which hath often disarmed the rage of bitterest enemies, and made those bow down before the word of truth who came to disturb the preacher.

2. The Pharises, with indignation, upbraided them with their weakness. Are ye also deceived? Can men of your sense and rank be imposed upon by such a delusion? Have any of the rulers, or of the Pharises, believed on him? Men of the greatest abilities, fashion, and reputation; the wifest and most devout. Are the people who know not the law, the vulgar birth, are cursed, abandoned of God to every impostor, and through their ignorance of the law, unable to judge of his pretensions. Note, (1.) Few of the rulers and Pharises, the great men, and pious devotees, who value themselves on their own goodwill, are found among the disciples of Jesus in any age. (2.) Many are prejudiced against the gospel, because they see the profession of it in unfashionable, and not the way to this world’s preferment. (3.) It is common with this world’s wise men to treat the poor disciples of Jesus as an ignorant, contemptible, deluded let of creatures; yet to the babes hath God revealed, what they, who boast of their superior wisdom, never knew. (4.) The curse canforth will not fall, but upon the head of him that alters it.

3. Nicodemus, who had visited Jesus by night, chap. iii. 2. and was recently a disciple, could not bear those infamous and unjust reflections, unmoved; and therefore assuming courage, he remonstrated against their unreasonable and illegal manner of proceeding. They condemned unheard, contrary to all rules of justice and equity; whereas, at least, they should have given Christ an impartial hearing, and examined thoroughly into facts, before they decided on the merits of the case. Nothing could be more sensible and just than the maxim, but it does not appear that any seconded or supported the motion. Note, (1.) Christ hath done that dare own his cause, even among the great and noble. (2.) It is highly wicked and unluff to condemn any man till he hath had a fair hearing, and liberty to speak in his own defence.

4. Instead of refusing the force of his argument, they fell to reviling; Are thou alys of Galilee? A disciple of this desperate Galilean? Search, and look, for use of Galilee ample to prophet. They concluded Jesus had been born in Galilee, because he had made it his chief abode; and as sails was their affection concerning the scriptures; for Jonah was of Galilee, and probably Nahum and Elijah also. Note, (1.) It is a fore sign of a bad cause, when men have recourse to abode in the head of argument. (2.) Many confidently appeal to the scriptures, as if it was the same thing to assert and prove; but we must examine for ourselves, and not take the scripture upon truth.

5. Hereupon the council separated, and each retired to his own home, unable to answer Nicodemus, and ashamed to proceed farther, where the injustice was so glaring. Note, One faithful man, who dares make a stand for Christ, will often silence and confound a whole company of gainsayers.