John 7 Commentary

ns with them, Joh 7:50-53 . Verse 1 After these things - St. John passes from the preceding discourse of our Lord, which he delivered a little before the passover, Joh 6:4 , to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there, because he found that the hatred of the Jews was such that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come. For he would not walk in Jewry - Instead of this, some MSS., versions, and fathers read, ουγαρ ειχεν εξουσιαν, he had not authority, or liberty to walk, etc. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, as the chief priests, etc., were continually plotting his death. Verse 2 Feast of tabernacles - This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil, year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged, by the law, to appear at Jerusalem. This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbons), which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple and walked round the altar with them in their hands, singing, Hosanna! i.e. Save, we beseech thee! - the trumpets sounding on all sides. To this feast St. John seems to refer, Rev 7:9 , Rev 7:10 , where he represents the saints standing before the throne, with palm branches in their hands, singing, Salvation to God, etc. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on Mat 21:9 . But the ceremony at which the Jews testified most joy was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing, with transports of joy, Isa 12:1-6 , especially Isa 12:6 : With joy shall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in Joh 7:37 , of this chapter. During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered, as a burnt-offering, thirteen calves, two rams, and fourteen lambs with the offerings of flour and the libations of wine that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day, which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs, for a burnt-offering, and one goat for a sin-offering, with the usual offerings and libations. On this day, they also offered in the temple the first fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says that, though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet's Com. and Dict., and father Lamy. For the law relative to this institution, see Lev 23:39 , Lev 23:40 (note), etc., and the notes there; and Num 29:16 , etc. Verse 3 His brethren - said - It is generally supposed that these were the children of the sisters of his mother Mary; but some of the ancients have stated that Joseph had several children by a former wife. See the account of the evangelist prefixed to this Gospel. No solid proof can be alleged against this; nor can we pretend to say that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first born, while she was yet a virgin; but no man can prove that he was her last. It is an article of faith, in the Popish Church, to believe in the perpetual virginity of Mary; and in this respect, without any reason, several Protestants seem to be Papists. However this may be, it is certain that the Hebrews gave the name of brethren to all the relatives of a particular family. See Gen 31:32 , Gen 31:46 . That thy disciples also may see - That is, the disciples which he had made two years and six months before, at the Passover: Joh 2:23 . Verse 4 No man that doeth any thing in secret, etc. - They took it for granted that Christ was influenced by the same spirit which themselves felt; and that therefore he should use every opportunity of exhibiting himself to the public, that he might get into repute; and they hoped that a part of his honor would be reflected back upon themselves, as being his near relations. They seem to have said: "It is too little to employ thyself in working miracles in Galilee, in the country, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole nation assembled at this feast, work thy miracles, and get thyself a name." Verse 5 Neither did his brethren believe in him - They did not receive him as the promised Messiah; but, having seen so many of his miracles, they could not but consider him as an eminent prophet. They supposed that, if he were the Messiah, he would wish to manifest himself as such to the world; and, because he did not do so, they did not believe that he was the salvation of Israel. Verse 6 My time is not yet come - It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem; but his brethren, having nothing to hinder them might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come: as ye are still in friendship with the world, ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best. Verse 7 The world cannot hate you - The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah. But me it hateth - Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world means here the Jewish people only: this is an acceptation in which ὑ κοσμος frequently occurs in this Gospel. See on John 17 (note). Verse 8 I go not up yet unto this feast - Porphyry accuses our blessed Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went; and some interpreters have made more ado than was necessary, in order to reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go to this feast; but merely, I go not yet, ουπω, or am not going, i.e. at present; because, as he said Joh 7:6 , and repeats here, his time was not yet come - he had other business to transact before he could go. And it is very likely that his business detained him in Galilee till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, Joh 7:14 , i.e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say that he had availed himself of this time and multitude in order to excite sedition. Verse 10 But when his brethren were gone up - Having despatched his business, and the concourse of people being now past, he went up also. Verse 11 Then the Jews sought him - By Jews here are to be understood the scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears, from the following verses, that many of the people were prejudiced in his favor, but they dared not to own it publicly for fear of the Jews, i.e. for fear of the rulers of the people. Verse 12 Some said, He is a good man - The multitude were divided in their opinions concerning him: those who knew him best said, He is a good man. Those who spoke according to the character given him by the priests, etc., said, Nay; but he deceiveth the people. Those who spoke evil of him spoke out, because they had the rulers on their side; but those who spoke good of him were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candor are only on sufferance; and a whisper in secret is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and goad it to revenge. Verse 14 The midst of the feast - Though the canons required him to be there on the first day, for the performance of a great variety of rites, yet, as these were in general the invention of their doctors, he might think it very proper neither to attend nor perform them. Verse 15 How knoweth this man letters, having never learned? - The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, or knew better how to make a more proper use, or a happier application, of Jewish allegories and parables; because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, or ever showed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers. Verse 16 My doctrine is not mine - Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me: and he speaks these words to draw the attention of the Jews from the teaching of man to the teaching of God; and to show them that he was the promised Messiah, the very person on whom, according to the prophet, ( Isa 11:2 ), the Spirit of Jehovah - the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest. Verse 17 If any man wilt do his will, etc. - I will give you a sure rule by which ye may judge of my doctrine: If you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts contrary to the nature, perfections, and glory of God, or to the present or eternal welfare of men, then ye shall be at liberty to assert that my doctrine is human and erroneous, and God has not sent me. But if, on the contrary, ye find that the sum and substance of my preaching is, That men shall love God with all their heart, soul, mind, and strength, and their neighbor as themselves; and that this doctrine must bring glory to God in the highest, while it produces peace and good will among men; then acknowledge that God has visited you, and receive me as the Messiah promised to your fathers. Verse 18 He that speaketh of himself, etc. - I will give you another rule, whereby you shall know whether I am from God or not: If I speak so as to procure my own glory, to gratify vanity, or to secure and promote my secular interests, then reject me as a deceiver and as a false prophet. But if I act only to promote the glory of God, to induce all men to love and obey him; if I propose nothing but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet; and, if you add to this the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah. And no unrighteousness is in him - Or, there is no falsehood in him: so the word αδικια should be translated here; and it is frequently used by the Septuagint for שקר sheker, a lie, falsehood, etc. See in Psa 52:3 ; Psa 119:29 , Psa 119:69 , Psa 119:104 , Psa 119:163 ; Psa 144:8 . This is its meaning in Rom 2:8 ; where αδικια, falsehood, is put in opposition to αληθεια, truth. Verse 19 Did not Moses give you the law, etc. - The scribes and Pharisees announced our Lord to the multitude as a deceiver; and they grounded their calumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, Joh 5:9 , Joh 5:10 ; and consequently must be a false prophet. Now they insinuated, that the interests of religion required him to be put to death: 1. As a violator of the law; and, 2. as a false prophet and deceiver of the people. To destroy this evil reasoning, our Lord speaks in this wise: If I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law, you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of so much less use than what I have done to the infirm man. But, if you think you do not violate the law by circumcising a child on the Sabbath, how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why, therefore, go ye about to kill me, as a transgressor of the law, when not one of yourselves keeps it? Verse 20 Thou hast a devil - The crowd, who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death for healing a diseased man; and therefore, in their brutish manner, they say, Thou hast a demon - thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K), four others, and the margin of the later Syriac, attribute this answer to the Jews, i.e. those who were seeking his life. If the reading, therefore, of οἱ Ιουδαιοι, the Jews, be received instead of ὁ οχλος, the multitude, it serves to show the malice of his enemies in a still stronger light: for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the common people; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that, though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteousness. Malice and envy are ever active and indefatigable, leaving no stone unturned, no mean unused, that they may win the object of their resentment. See the note on Joh 7:26 . Verse 21 I have done one work - That of curing the impotent man, already referred to. See Joh 5:9 . And ye all marvel - or, ye all marvel because of this. Some have δια τουτο, in connection with θαυμαζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connection in which it is thus placed. Proof of this construction Kypke gives from Themistius, Strabo, and Aelian. All the eminent critics are on the side of this arrangement of the words. Verse 22 But of the fathers - That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it having been given at first to Abraham, and continued among his posterity till the giving of the law: Gen 17:9 , Gen 17:10 , etc. Ye - circumcise a man - That is, a male child: for every male child was circumcised when eight days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the circumcision to take place at that time, Lev 12:3 . From this and several other circumstances it is evident that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of necessity and mercy to be done on it; and that those who did not perform such works on that day, when they had opportunity, were properly violators of every law founded on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not defer the circumcising of your children to the ensuing day, when the eighth day happens to be a Sabbath? - which is a matter of infinitely less consequence than the restoration of this long-afflicted man. Verse 23 Every whit whole - The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confounded them with the nations who were not in covenant with God. Christ, to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to recommend it. Some think that the original words, ὁλον ανθρωπον, should be translated, the whole man; and that the meaning is, that the blessed Savior made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay. Battier ap. Wets. supposes that, instead of ὁλον, χωλον should be read - I have made a Maimed man whole; but there is no countenance for this reading in any of the MSS., versions, or fathers. Verse 24 Judge not according to the appearance - Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands men to rest on the Sabbath day is subordinate to the law of mercy and love, which requires them to be ever active to promote God's glory in the comfort and salvation of their fellow creatures; and endeavor to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them; still believing the best, where you have no certain proof to the contrary. Verse 26 That this is the very Christ? - In most of the common printed editions αληθως is found, the Very Christ; but the word is wanting in BDKLTX, twenty-two others, several editions; all the Arabic, Wheelock's Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one, Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληθως, in this verse, should be omitted, it seeming quite unnecessary, if not inaccurate, when the words αληθως εγνωσαν, had just preceded it. Calmet observes that the multitude which heard our Lord at this time was composed of three different classes of persons: 1. The rulers, priests, and Pharisees, declared enemies of Christ. 2. The inhabitants of Jerusalem, who knew the sentiments of their rulers concerning him. 3. The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, etc., against him. Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, Joh 7:20 , that they sought to kill him, having no such design themselves, and not knowing that others had. And the Jews of Jerusalem were those who, knowing the disposition of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words, Do the rulers know indeed that this is the Christ? imagining that the chief priests, etc., had at last been convinced that Jesus was the Messiah. Verse 27 No man knoweth whence he is - The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the family, of David; see Joh 7:42 . But, from Isa 53:8 , Who shall declare his generation? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appearing, that no person could fully understand. Had they considered his miraculous conception, they would have felt their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some considerable time; and that when he began to preach no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: Three things come unexpectedly: 1. A thing found by chance. 2. The sting of a scorpion: and, 3. The Messiah. It was probably in reference to the above that the people said, No man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David; but no man can know his parents: therefore they rejected him: Joh 6:42 , Is not this Jesus, the son of Joseph, whose father and mother we know? Verse 28 Ye both know me, and ye know whence I am - Perhaps they should be read interrogatively: Do ye both know me, and know whence I am? Our Lord takes them up on their own profession, and argues from it. Since you have got so much information concerning me, add this to it, to make it complete; viz. that I am not come of myself; am no self-created or self-authorized prophet; I came from God: - the testimony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excellence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now, God is true who has borne testimony to me; but ye know him not, therefore it is that this testimony is disregarded. Verse 29 But I know him: for I am from him - Instead of εἰμὶ, I am, some editions, the Syriac Hieros. read εἷμι, I came, according to the Attics. Nonnus confirms this reading by paraphrasing the word by εληλυθα, I came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning and εἷμι, I came, seems too refined. Verse 31 Will he do more miracles - It was the belief of the Jews, and they founded it upon Isa 35:5 , that, when the Messiah came, he would do all kinds of miracles; and, in order that they might have the fullest proof of the Divine mission of Christ, it had pleased God to cause miracles to cease for between four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, therefore, were a full proof of his Divine mission. Verse 32 The people murmured such things - The people began to be convinced that he was the Messiah; and this being generally whispered about, the Pharisees, etc., thought it high time to put him to death, lest the people should believe on him; therefore they sent officers to take him. Verse 33 Yet a little while am I with you - As he knew that the Pharisees had designed to take and put him to death, and that in about six months from this time, as some conjecture, he should be crucified, he took the present opportunity of giving this information to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it. The word αυτοις, to them, in the beginning of this verse, is wanting in BDEGHLMS, more than eighty others, both the Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic, Saxon, most copies of the Vulgate and the Itala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αυτοις here implies, but to the common people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice. Verse 34 Ye shall seek me, and shall not find me - When the Roman armies come against you, you will vainly seek for a deliverer. But ye shall be cut off in your sins, because ye did not believe in me; and where I am - in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, εἰμὶ, I am, is read by several εἷμι, I came, as in the twenty-ninth verse; and in these two last places the Ethiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See the note on Joh 7:29 . Verse 35 The dispersed among the Gentiles - Or Greeks. By the dispersed, are meant here the Jews who were scattered through various parts of that empire which Alexander the Great had founded, in Greece, Syria, Egypt, and Asia Minor, where the Greek language was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read. Others suppose that the Gentiles themselves are meant - others, that the ten tribes which had been long lost are here intended. Verse 37 In the last day, that great day of the feast - This was the eighth day, and was called the great day, because of certain traditional observances, and not on account of any excellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy nations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles, in the note on Joh 7:2 (note). It was probably when they went to draw water from the pool Siloam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words; for, as that ceremony pointed out the gracious influences of the Holy Spirit, our Lord, who was the fountain whence it was to proceed, called the people to himself, that, by believing on him, they might be made partakers of that inestimable benefit. Verse 38 He that believeth on me, as the Scripture hath said - He who receives me as the Messiah, according to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, being compared with what is written there as ascertaining the true Messiah. Out of his belly - from his heart and soul; for in his soul shall this Spirit dwell. Living water - As a true spring is ever supplied with water from the great deep, with which it has communication, so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit, from the indwelling Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general - to rain, fountains, wells, rivers, etc., etc. The Scriptures abound in this metaphor. Psa 36:8 , Psa 36:9 ; Isa 44:3 , Isa 44:4 ; Joe 2:23 . Verse 39 Was not yet given - Δεδομενον, given is added by the Codex Vaticanus, (B.) the Syriac, all the Persic, later Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive fathers. The word seems necessary to the completion of the sense. Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces spoken of by Joel, Joe 2:28 , which peculiarly characterized the Gospel times, was not granted till after the ascension of Christ: 1. Because this Spirit in its plenitude was to come in consequence of his atonement; and therefore could not come till after his crucifixion. 2. It was to supply the place of Christ to his disciples and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord's own words, Joh 14:16-18 , Joh 14:26 ; Joh 15:26 ; Joh 16:7-15 . Verse 40 Of a truth this is the Prophet - The great prophet, or teacher, spoken of by Moses, Deu 18:15 , which they improperly distinguished from the Messiah, Joh 7:41 . Some no doubt knew that by the prophet, the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah. Verse 41 Shalt Christ come out of Galilee? - As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem, these Jews, imagining that Christ had been born in Galilee, concluded that he could not be the Messiah. Had they examined the matter a little farther, they would have found that he had his birth exactly as the prophets had foretold; but, for want of this necessary examination, they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and become prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their posts. Verse 42 Where David was? - That is, where he was born, 1Sam 16:1 , 1Sam 16:4 , and where he was before he became king in Israel. Verse 43 There was a division - Σχισμα, a schism; they were divided in sentiment, and separated into parties. This is the true notion of schism. Verse 44 Would have taken him - Or, they wished to seize him. And this they would have done, and destroyed him too at that time, had they been unanimous; but their being divided in opinion, Joh 7:43 , was the cause, under God, why his life was at that time preserved. How true are the words of the prophet: The wrath of man shall praise thee; and the remainder thereof thou wilt restrain! Psa 76:10 . Verse 45 Then came the officers - They had followed him for several days, seeking for a proper opportunity to seize on him, when they might fix some charge of sedition, etc., upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom. Verse 46 Never man spake like this man - Though these officers had gone on the errand of their masters, they had not entered into their spirit. They were sent to apprehend a seditious man, and a false prophet. They came where Jesus taught; they found him to be a different person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected when they told their employers the truth, that they would have commended them, and acknowledged their own mistake: but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had never heard a discourse so affecting and persuasive. So Jesus still speaks to all who are simple of heart. He speaks pardon - he speaks holiness - he speaks salvation to all who have ears to hear. No man ever did or can speak as he does. He teaches The Truth, the whole Truth, and nothing but the Truth. Verse 48 Have any of the rulers - believed on him? - Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God that the great, the mighty, and the wise have in general rejected it. They are too much occupied with this world to attend to the concerns of the next. Verse 49 This people - Ὁ οχλος, This rabble. The common people were treated by the Pharisees with the most sovereign contempt: they were termed עם הארץ am ha-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins were considered as being in a much better state. When they paid well, they purchased their masters' good opinion. Verse 50 Nicodemus - being one of them - That is, a Pharisee, and a ruler of the Jews: see on Joh 3:1 (note). Verse 51 Doth our law judge any man - Τον ανθρωπον, the man, i.e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practiced among them. Josephus says, Ant. b. xiv. c. 9. s. 3, That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deu 17:8 , etc.; Deu 19:15 . Verse 52 Art thou also of Galilee? - They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, Which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are? Search, and look - Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see 2Kgs 14:25 , compared with Jos 19:13 . The Prophet Nahum was also a Galilean, for he was of the tribe of Simeon; and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place was no argument that there never could be one, as the place had not been proscribed. Verse 53 And every man went, etc. - The authority and influence of Nicodemus, in this case, was so great that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings. This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority. Introduction The story of the woman taken in adultery, Joh 8:1-11 . Jesus declares himself the light of the world, Joh 8:12 . The Pharisees cavil, Joh 8:13 . Jesus answers, and shows his authority, Joh 8:14-20 . He delivers a second discourse, in which he convicts them of sin, and foretells their dying in it, because of their unbelief, Joh 8:21-24 . They question him; he answers, and foretells his own death, Joh 8:25-29 . Many believe on him, in consequence of this last discourse, Joh 8:30 . To whom he gives suitable advice, Joh 8:31 , Joh 8:32 . The Jews again cavil, and plead the nobility and advantages of their birth, Joh 8:33 . Jesus shows the vanity of their pretensions, and the wickedness of their hearts, Joh 8:34-47 . They blaspheme, and Christ convicts and reproves them, and asserts his Divine nature, Joh 8:48-58 . They attempt to stone him, Joh 8:59 . Verse 3

s at hand. 3 His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest. 4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. 5 For neither did his brethren believe in him. 6 Then Jesus said unto them, My time is not yet come: but your time is alway ready. 7 The world cannot hate you; but me it hateth, 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 still 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 sought 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 deceiveth the people. 13 Howbeit no man spake openly of him for fear of the Jews. We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea ( v. 1 ): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, ch. v. 16 . They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Matt. x. 23 . Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can. II. The approach of the feast of tabernacles ( v. 2 ), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev. xxiii. 34 , &c., and the revival of it after a long disuse, Neh. viii. 14 . It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle. III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe, 1. Their ambition and vain-glory in urging him to make a more public appearance than he did: " Depart hence, " said they, " and go into Judea ( v. 3 ), where thou wilt make a better figure than thou canst here." (1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another." [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: " If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great. " (2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him ( v. 5 ), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren ), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But, (3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, ch. xi. 8 . [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans? ) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, " If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there." [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves. 2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, v. 6-8 . Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here, (1.) He shows the difference between himself and them, in two things:—[1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples ( Luke x. 1 , &c.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. Or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, v. 7 . They, in showing themselves to the world, did not expose themselves: " The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own; " see ch. xv. 19 . Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world ( the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because" (saith he) " I testify of it, that the works of it are evil. " Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbarously, Rev. xi. 10 . But it is better to incur the world's hatred, by testifying against its wickedness, than gain its good-will by going down the stream with it. (2.) He dismisses them, with a design to stay behind for some time in Galilee ( v. 8 ): Go you up to this feast, I go not up yet. [1.] He allows their going to the feast, though they were carnal and hypocritical in it. Note, Even those who go not to holy ordinances with right affections and sincere intentions must not be hindered nor discouraged from going; who knows but they may be wrought upon there? [2.] He denies them his company when they went to the feast, because they were carnal and hypocritical. Those who go to ordinances for ostentation, or to serve some secular purpose, go without Christ, and will speed accordingly. How sad is the condition of that man, though he reckon himself akin to Christ, to whom he saith, " Go up to such an ordinance, Go pray, Go hear the word, Go receive the sacrament, but I go not up with thee? Go thou and appear before God, but I will not appear for thee, " as Exod. xxxiii. 1-3 . But, if the presence of Christ go not with us, to what purpose should we go up? Go you up, I go not up. When we are going to, or coming from, solemn ordinances, it becomes us to be careful what company we have and choose, and to avoid that which is vain and carnal, lest the coal of good affections be quenched by corrupt communication. I go not up yet to this feast; he does not say, I will not go up at all, but not yet. There may be reasons for deferring a particular duty, which yet must not be wholly omitted or laid aside; see Num. ix. 6-11 . The reason he gives is, My time is not yet fully come. Note, Our Lord Jesus is very exact and punctual in knowing and keeping his time, and, as it was the time fixed, so it was the best time. 3. Christ's continuance in Galilee till his full time was come, v. 9 . He, saying these things to them ( tauta de eipon ) abode still in Galilee; because of this discourse he continued there; for, (1.) He would not be influenced by those who advised him to seek honour from men, nor go along with those who put him upon making a figure; he would not seem to countenance the temptation. (2.) He would not depart from his own purpose. He had said, upon a clear foresight and mature deliberation, that he would not go up yet to this feast, and therefore he abode still in Galilee. It becomes the followers of Christ thus to be steady, and not to use lightness. 4. His going up to the feast when his time was come. Observe, (1.) When he went: When his brethren were gone up. He would not go up with them, lest they should make a noise and disturbance, under pretence of showing him to the world; whereas it agreed both with the prediction and with his spirit not to strive nor cry, nor let his voice be heard in the streets, Isa. xlii. 2 . But he went up after them. We may lawfully join in the same religious worship with those with whom we should yet decline an intimate acquaintance and converse; for the blessing of ordinances depends upon the grace of God, and not upon the grace of our fellow-worshippers. His carnal brethren went up first, and then he went. Note, In the external performances of religion it is possible that formal hypocrites may get the start of those that are sincere. Many come first to the temple who are brought thither by vain-glory, and go thence unjustified, as he, Luke xviii. 11 . It is not, Who comes first? that will be the question, but, Who comes fittest? If we bring our hearts with us, it is no matter who gets before us. (2.) How he went, os en krypto — a s if he were hiding himself: not openly, but as it were in secret, rather for fear of giving offence than of receiving injury. He went up to the feast, because it was an opportunity of honouring God and doing good; but he went up as it were in secret, because he would not provoke the government. Note, Provided the work of God be done effectually, it is best done when done with least noise. The kingdom of God need not come with observation, Luke xvii. 20 . We may do the work of God privately, and yet not do it deceitfully. 5. The great expectation that there was of him among the Jews at Jerusalem, v. 11-14 . Having formerly come up to the feasts, and signalized himself by the miracles he wrought, he had made himself the subject of much discourse and observation. (1.) They could not but think of him ( v. 11 ): The Jews sought him at the feast, and said, Where is he? [1.] The common people longed to see him there, that they might have their curiosity gratified with the sight of his person and miracles. They did not think it worth while to go to him into Galilee, though if they had they would not have lost their labour, but they hoped the feast would bring him to Jerusalem, and then they should see him. If an opportunity of acquaintance with Christ come to their door, they can like it well enough. They sought him at the feast. When we attend upon God in his holy ordinances, we should seek Christ in them, seek him at the gospel feasts. Those who would see Christ at a feast must seek him there. Or, [2.] Perhaps it was his enemies that were thus waiting an opportunity to seize him, and, if possible, to put an effectual stop to his progress. They said, Where is he? pou esin ekeinos — where is that fellow? Thus scornfully and contemptibly do they speak of him. When they should have welcomed the feast as an opportunity of serving God, they were glad of it as an opportunity of persecuting Christ. Thus Saul hoped to slay David at the new moon, 1 Sam. xx. 27 . Those who seek opportunity to sin in solemn assemblies for religious worship profane God's ordinances to the last degree, and defy him upon his own ground; it is like striking within the verge of the court. (2.) The people differed much in their sentiments concerning him ( v. 12 ): There was much murmuring, or muttering rather, among the people concerning him. The enmity of the rulers against Christ, and their enquiries after him, caused him to be so much the more talked of and observed among the people. This ground the gospel of Christ has got by the opposition made to it, that it has been the more enquired into, and, by being every where spoken against, it has come to be every where spoken of, and by this means has been spread the further, and the merits of his cause have been the more searched into. This murmuring was not against Christ, but concerning him; some murmured at the rulers, because they did not countenance and encourage him: others murmured at them, because they did not silence and restrain him. Some murmured that he had so great an interest in Galilee; others, that he had so little interest in Jerusalem. Note, Christ and his religion have been, and will be, the subject of much controversy and debate, Luke xii. 51, 52 . If all would agree to entertain Christ as they ought, there would be perfect peace; but, when some receive the light and others resolve against it, there will be murmuring. The bones in the valley, while they were dead and dry, lay quiet; but when it was said unto them, Live, there was a noise and a shaking, Ezek. xxxvii. 7 . But the noise and rencounter of liberty and business are preferable, surely, to the silence and agreement of a prison. Now what were the sentiments of the people concerning him? [1.] Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man. [2.] Others said, Nay, but he deceiveth the people; if this had been true, he had been a very bad man. The doctrine he preached was sound, and could not be contested; his miracles were real, and could not be disproved; his conversation was manifestly holy and good; and yet it must be taken for granted, notwithstanding, that there was some undiscovered cheat at the bottom, because it was the interest of the chief priests to oppose him and run him down. Such murmuring as there was among the Jews concerning Christ there is still among us: the Socinians say, He is a good man, and further they say not; the deists will not allow this, but say, He deceived the people. Thus some depreciate him, others abuse him, but great is the truth. [3.] They were frightened by their superiors from speaking much of him ( v. 13 ): No man spoke openly of him, for fear of the Jews. Either, First, They durst not openly speak well of him. While any one was at liberty to censure and reproach him, none durst vindicate him. Or, Secondly, They durst not speak at all of him openly. Because nothing could justly be said against him, they would not suffer any thing to be said of him. It was a crime to name him. Thus many have aimed to suppress truth, under colour of silencing disputes about it, and would have all talk of religion hushed, in hopes thereby to bury in oblivion religion itself. Christ at the Feast of Tabernacles. 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

After these things. After the transactions which are recorded in the last chapters had taken place, and after the offence he had given the Jews. See Jn 5:18. Jesus walked. Or Jesus lived, or taught. He travelled around Galilee teaching. In Jewry. In Judea, the southern division of Palestine. Comp. Jn 4:3. The Jews sought. That is, the rulers of the Jews. It does not appear that the common people ever attempted to take his life.

After these things Jesus walked in Galilee - That is, continued there, for some months after the second passover. For he would not walk - Continue in Judea; because the Jews - Those of them who did not believe; and in particular the chief priests, scribes, and Pharisees, sought an opportunity to kill him.

The feast of tabernacles - The time, manner, and reason of this feast may be seen, Lev 23:34 , &c.

The Jews' feast of tabernacles. Or the feast of tents. This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our month September and the first half of October, Nu 29:12, De 16:13-15. It was so called from the tents or tabernacles which on that occasion were erected in and about Jerusalem, and was designed to commemorate their dwelling in tents in the wilderness, Neh 8:16-18. During the continuance of this feast they dwelt in booths or tents, as their fathers did in the wilderness, Lev 23:42,43. The feast was continued eight days, and the eighth or last day was the most distinguished, and was called the great day of the feast, Jn 7:37, Nu 29:35. The Jews on this occasion not only dwelt in booths, but they carried about the branches of palms, willows, and other trees which bore a thick foliage, and also branches of the olive-tree, myrtle, &c., Neh 8:15. Many sacrifices were offered on this occasion ( Nu 29:12-39, De 16:14-16 ), and it was a time of general joy. It is called by Josephus and Philo the greatest feast, and was one of the three feasts which every male among the Jews was obliged to attend. (a) "feast of Tabernacles" Lev 23:24

His brethren. Mt 12:47. Thy disciples. The disciples which he had made when he was before in Judea, Jn 4:1-3. The works. The miracles.

His brethren - So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister. Depart hence - From this obscure place.

For there is no man, &c. The brethren of Jesus supposed that he was influenced as others are. As it is a common thing among men to seek popularity, so they supposed that he would also seek it; and as a great multitude would be assembled at Jerusalem at this feast, they supposed it would be a favourable time to make himself known. What follows shows that this was said, probably, not in sincerity, but in derision; and to the other sufferings of our Lord was to be added, what is so common to Christians, derision from his relatives and friends on account of his pretensions. If our Saviour was derided, we also may expect to be by our relatives; and, having his example, we should be content to bear it. If thou do, &c. It appears from this that they did not really believe that he wrought miracles; or, if they did believe it, they did not suppose that he was the Christ. Yet it seems hardly credible that they could suppose that his miracles were real, and yet not admit that he was the Messiah. Besides, there is no evidence that these relatives had been present at any of his miracles, and all that they knew of them might have been from report. Mk 3:21. On the word brethren in Jn 7:5, Mt 13:55 Gal 1:19.

For no man doth any thing - Of this kind, in secret; but rather desireth to be of public use. If thou really dost these things - These miracles which are reported; show thyself to the world - To all men.

(b) "his brethren" Mk 3:21

My time, &c. The proper time for my going up to the feast. We know not why it was not yet a proper time for him to go. It might be because if he went then, in their company, while multitudes were going, it would have too much the appearance of parade and ostentation; it might excite too much notice, and be more likely to expose him to the envy and opposition of the rulers. Your time, &c. It makes no difference to you when you go up. Your going will excite no tumult or opposition; it will not attract attention, and will not endanger your lives. Jesus therefore chose to go up more privately, and to remain until the multitude had gone. They commonly travelled to those feasts in large companies, made up of most of the families in the neighbourhood. Lk 2:44. (c) "My time" @Joh 2:4 8:20 7:8,30

Jesus saith, Your time is always ready - This or any time will suit you.

The world cannot hate you. You profess no principles in opposition to the world. You do not excite its envy, or rouse against you the civil rulers. As you possess the same spirit and principles with the men of the world, they cannot be expected to hate you. I testify of it. I bear witness against it. This was the main cause of the opposition which was made to him. He proclaimed that men were depraved, and the result was that they hated him. We may expect that all who preach faith- fully against the wickedness of men will excite opposition. Yet this is not to deter us from doing our duty, and, after the example of Jesus, from proclaiming to men their sins, whatever may be the result. (d) "the world" Jn 15:19

The world cannot hate you - Because ye are of the world. But me it hateth - And all that bear the same testimony.

I go not up yet. Jesus remained until about the middle of the feast, Jn 7:14. That is, he remained about four days after his brethren had departed, or until the mass of the people had gone up, so that his going might excite no attention, and that it might not be said he chose such a time to excite a tumult. We have here a signal instance of our Lord's prudence and opposition to parade. Though it would have been lawful for him to go up at that time, and though it would have been a favourable period to make himself known, yet he chose to forego these advantages rather than to afford an occasion of envy and jealousy to the rulers, or to appear even to excite a tumult among the people.

He also went up to the feast - This was his last journey but one to Jerusalem. The next time he went up he suffered.

(e) "Then the Jews" Jn 11:56

The Jews - The men of Judea, particularly of Jerusalem.

Murmuring. Contention, disputing. He deceiveth the people. That is, he is deluding them, or drawing them away by pretending to be the Messiah. (f) "there was much murmuring" Jn 9:16

There was much murmuring among the multitude - Much whispering; many private debates with each other, among those who were come from distant parts.

Spake openly of him. The word translated openly, here, is commonly rendered boldly. This refers, doubtless, to those who really believed on him. His enemies were not silent; but his friends had not confidence to speak of him openly or boldly --that is, to speak what they really thought. Many supposed that he was the Messiah, yet even this they did not dare to profess. All that they could say in his favour was that he was a good man. There are always many such friends of Jesus in the world who are desirous of saying something good about him, but who, from fear or shame, refuse to make a full acknowledgement of him. Many will praise his morals, his precepts, and his holy life, while they are ashamed to speak of his divinity or his atonement, and still more to acknowledge that they are dependent on him for salvation.

However no man spake openly of him - Not in favour of him: for fear of the Jews - Those that were in authority.

not mine, but his that sent me. 17 If any man 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, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? 27 Howbeit 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 sought 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? Here is, I. Christ's public preaching in the temple ( v. 14 ): He went up into the temple, and taught, according to his custom when he was at Jerusalem. His business was to preach the gospel of the kingdom, and he did it in every place of concourse. His sermon is not recorded, because, probably, it was to the same purport with the sermons he had preached in Galilee, which were recorded by the other evangelists. For the gospel is the same to the plain and to the polite. But that which is observable here is that it was about the midst of the feast; the fourth or fifth day of the eight. Whether he did not come up to Jerusalem till the middle of the feast, or whether he came up at the beginning, but kept private till now, is not certain. But, Query, Why did he not go to the temple sooner, to preach? Answer, 1. Because the people would have more leisure to hear him, and, it might be hoped, would be better disposed to hear him, when they had spent some days in their booths, as they did at the feast of tabernacles. 2. Because he would choose to appear when both his friends and his enemies had done looking for him; and so give a specimen of the method he would observe in his appearances, which is to come at midnight, Matt. xxv. 6 . But why did he appear thus publicly now? Surely it was to shame his persecutors, the chief priests and elders. (1.) By showing that, though they were very bitter against him, yet he did not fear them, nor their power. See Isa. l. 7, 8 . (2.) By taking their work out of their hands. Their office was to teach the people in the temple, and particularly at the feast of tabernacles, Neh. viii. 17, 18 . But they either did not teach them at all or taught for doctrines the commandments of men, and therefore he goes up to the temple and teaches the people. When the shepherds of Israel made a prey of the flock it was time for the chief Shepherd to appear, as was promised. Ezek. xxxiv. 22, 23 ; Mal. iii. 1 . II. His discourse with the Jews hereupon; and the conference is reducible to four heads: 1. Concerning his doctrine. See here, (1.) How the Jews admired it ( v. 15 ): They marvelled, saying, How knoweth this man letters, having never learned? Observe here, [1.] That our Lord Jesus was not educated in the schools of the prophets, or at the feet of the rabbin; not only did not travel for learning, as the philosophers did, but did not make any use of the schools and academies in his own country. Moses was taught the learning of the Egyptians, but Christ was not taught so much as the learning of the Jews; having received the Spirit without measure, he needed not receive any knowledge from man, or by man. At the time of Christ's appearing, learning flourished both in the Roman empire and in the Jewish church more than in any age before or since, and in such a time of enquiry Christ chose to establish his religion, not in an illiterate age, lest it should look like a design to impose upon the world; yet he himself studied not the learning then in vogue. [2.] That Christ had letters, though he had never learned them; was mighty in the scriptures, though he never had any doctor of the law for his tutor. It is necessary that Christ's ministers should have learning, as he had; and since they cannot expect to have it as he had it, by inspiration, they must take pains to get it in an ordinary way. [3.] That Christ's having learning, though he had not been taught it, made him truly great and wonderful; the Jews speak of it here with wonder. First, Some, it is likely, took notice of it to his honour: He that had no human learning, and yet so far excelled all that had, certainly must be endued with a divine knowledge. Secondly, Others, probably, mentioned it in disparagement and contempt of him: Whatever he seems to have, he cannot really have any true learning, for he was never at the university, nor took his degree. Thirdly, Some perhaps suggested that he had got his learning by magic arts, or some unlawful means or other. Since they know not how he could be a scholar, they will think him a conjurer. (2.) What he asserted concerning it; three things:— [1.] That his doctrine is divine ( v. 16 ): My doctrine is not mine, but his that sent me. They were offended because he undertook to teach though he had never learned, in answer to which he tells them that his doctrine was such as was not to be learned, for it was not the product of human thought and natural powers enlarged and elevated by reading and conversation, but it was a divine revelation. As God, equal with the Father, he might truly have said, My doctrine is mine, and his that sent me; but being now in his estate of humiliation, and being, as Mediator, God's servant, it was more congruous to say, " My doctrine is not mine, not mine only, nor mine originally, as man and mediator, but his that sent me; it does not centre in myself, nor lead ultimately to myself, but to him that sent me." God had promised concerning the great prophet that he would put his words into his mouth ( Deut. xviii. 18 ), to which Christ seems here to refer. Note, It is the comfort of those who embrace Christ's doctrine, and the condemnation of those who reject it, that it is a divine doctrine: it is of God and not of man. [2.] That the most competent judges of the truth and divine authority of Christ's doctrine are those that with a sincere and upright heart desire and endeavour to do the will of God ( v. 17 ): If any man be willing to do the will of God, have his will melted into the will of God, he shall know of the doctrine whether it be of God or whether I speak of myself. Observe here, First, What the question is, concerning the doctrine of Christ, whether it be of God or no; whether the gospel be a divine revelation or an imposture. Christ himself was willing to have his doctrine enquired into, whether it were of God or no, much more should his ministers; and we are concerned to examine what grounds we go upon, for, if we be deceived, we are miserably deceived. Secondly, Who are likely to succeed in this search: those that do the will of God, at least are desirous to do it. Now see, 1. Who they are that will do the will of God. They are such as are impartial in their enquiries concerning the will of God, and are not biassed by any lust or interest, and such as are resolved by the grace of God, when they find out what the will of God is, to conform to it. They are such as have an honest principle of regard to God, and are truly desirous to glorify and please him. 2. Whence it is that such a one shall know of the truth of Christ's doctrine. (1.) Christ has promised to give knowledge to such; he hath said, He shall know, and he can give an understanding. Those who improve the light they have, and carefully live up to it, shall be secured by divine grace from destructive mistakes. (2.) They are disposed and prepared to receive that knowledge. He that is inclined to submit to the rules of the divine law is disposed to admit the rays of divine light. To him that has shall be given; those have a good understanding that do his commandments, Ps. cxi. 10 . Those who resemble God are most likely to understand him. [3.] That hereby it appeared that Christ, as a teacher, did not speak of himself, because he did not seek himself, v. 18 . First, See here the character of a deceiver: he seeketh his own glory, which is a sign that he speaks of himself, as the false Christs and false prophets did. Here is the description of the cheat: they speak of themselves, and have no commission nor instructions from God; no warrant but their own will, no inspiration but their own imagination, their own policy and artifice. Ambassadors speak not of themselves; those ministers disclaim that character who glory in this that they speak of themselves. But see the discovery of the cheat; by this their pretensions are disproved, they consult purely their own glory; self-seekers are self-speakers. Those who speak from God will speak for God, and for his glory; those who aim at their own preferment and interest make it to appear that they had no commission form God. Secondly, See the contrary character Christ gives of himself and his doctrine: He that seeks his glory that sent him, as I do, makes it to appear that he is true. 1. He was sent of God. Those teachers, and those only, who are sent of God, are to be received and entertained by us. Those who bring a divine message must prove a divine mission, either by special revelation or by regular institution. 2. He sought the glory of God. It was both the tendency of his doctrine and the tenour of his whole conversation to glorify God. 3. This was a proof that he was true, and there was no unrighteousness in him. False teachers are most unrighteous; they are unjust to God whose name they abuse, and unjust to the souls of men whom they impose upon. There cannot be a greater piece of unrighteousness than this. But Christ made it appear that he was true, that he was really what he said he was, that there was no unrighteousness in him, no falsehood in his doctrine, no fallacy nor fraud in his dealings with us. 2. They discourse concerning the crime that was laid to his charge for curing the impotent man, and bidding him carry his bed on the sabbath day, for which they had formerly prosecuted him, and which was still the pretence of their enmity to him. (1.) He argues against them by way of recrimination, convicting them of far worse practices, v. 19 . How could they for shame censure him for a breach of the law of Moses, when they themselves were such notorious breakers of it? Did not Moses give you the law? And it was their privilege that they had the law, no nation had such a law; but it was their wickedness that none of them kept the law, that they rebelled against it, and lived contrary to it. Many that have the law given them, when they have it do not keep it. Their neglect of the law was universal: None of you keepeth it: neither those of them that were in posts of honour, who should have been most knowing, nor those who were in posts of subjection, who should have been most obedient. They boasted of the law, and pretended a zeal for it, and were enraged at Christ for seeming to transgress it, and yet none of them kept it; like those who say that they are for the church, and yet never go to church. It was an aggravation of their wickedness, in persecuting Christ for breaking the law, that they themselves did not keep it: " None of you keepeth the law, why then go ye about to kill me for not keeping it?" Note, Those are commonly most censorious of others who are most faulty themselves. Thus hypocrites, who are forward to pull a mote out of their brother's eye, are not aware of a beam in their own. Why go ye about to kill me? Some take this as the evidence of their not keeping the law: " You keep not the law; if you did, you would understand yourselves better than to go about to kill me for doing a good work." Those that support themselves and their interest by persecution and violence, whatever they pretend (though they may call themselves custodes utriusque tabulæ—the guardians of both tables ), are not keepers of the law of God. Chemnitius understands this as a reason why it was time to supersede the law of Moses by the gospel, because the law was found insufficient to restrain sin: "Moses gave you the law, but you do not keep it, nor are kept by it from the greatest wickedness; there is therefore need of a clearer light and better law to be brought in; why then do you aim to kill me for introducing it?" Here the people rudely interrupted him in his discourse, and contradicted what he said ( v. 20 ): Thou has a devil; who goes about to kill thee? This intimates, [1.] The good opinion they had of their rulers, who, they think, would never attempt so atrocious a thing as to kill him; no, such a veneration they had for their elders and chief priests that they would swear for them they would do no harm to an innocent man. Probably the rulers had their little emissaries among the people who suggested this to them; many deny that wickedness which at the same time they are contriving. [2.] The ill opinion they had of our Lord Jesus: " Thou hast a devil, thou art possessed with a lying spirit, and art a bad man for saying so;" so some: or rather, "Thou art melancholy, and art a weak man; thou frightenest thyself with causeless fears, as hypochondriacal people are apt to do." Not only open frenzies, but silent melancholies, were then commonly imputed to the power of Satan. "Thou art crazed, has a distempered brain." Let us not think it strange if the best of men are put under the worst of characters. To this vile calumny our Saviour returns no direct answer, but seems as if he took no notice of it. Note, Those who would be like Christ must put up with affronts, and pass by the indignities and injuries done them; must not regard them, much less resent them, and least of all revenge them. I, as a deaf man, heard not. When Christ was reviled, he reviled not again, (2.) He argues by way of appeal and vindication. [1.] He appeals to their own sentiments of this miracle: " I have done one work, and you all marvel, v. 21 . You cannot choose but marvel at it as truly great, and altogether supernatural; you must all own it to be marvellous." Or, "Though I have done but one work that you have any colour to find fault with, yet you marvel, you are offended and displeased as if I had been guilty of some heinous or enormous crime." [2.] He appeals to their own practice in other instances: " I have done one work on the sabbath, and it was done easily, with a word's speaking, and you all marvel, you make a mighty strange thing of it, that a religious man should dare do such a thing, whereas you yourselves many a time do that which is a much more servile work on the sabbath day, in the case of circumcision; if it be lawful for you, nay, and your duty, to circumcise a child on the sabbath day, when it happens to be the eighth day, as no doubt it is, much more was it lawful and good for me to heal a diseased man on that day." Observe, First, The rise and origin of circumcision: Moses gave you circumcision, gave you the law concerning it. Here, 1. Circumcision is said to be given, and ( v. 23 ) they are said to receive it; it was not imposed upon them as a yoke, but conferred upon them as a favour. Note, The ordinances of God, and particularly those which are seals of the covenant, are gifts given to men, and are to be received as such. 2. Moses is said to give it, because it was a part of that law which was given by Moses; yet, as Christ said of the manna ( ch. vi. 32 ), Moses did not give it them, but God; nay, and it was not of Moses first, but of the fathers, v. 22 . Though it was incorporated into the Mosaic institution, yet it was ordained long before, for it was a seal of the righteousness of faith, and therefore commenced with the promise four hundred and thirty years before, Gal. iii. 17 . The church membership of believers and their seed was not of Moses or his law, and therefore did not fall with it; but was of the fathers, belonged to the patriarchal church, and was part of that blessing of Abraham which was to come upon the Gentiles, Gal. iii. 14 . Secondly, The respect paid to the law of circumcision above that of the sabbath, in the constant practice of the Jewish church. The Jewish casuists frequently take notice of it, Circumcisio et ejus sanatio pellit sabbbatum—Circumcision and its cure drive away the sabbath; so that if a child was born one sabbath day it was without fail circumcised the next. If then, when the sabbath rest was more strictly insisted on, yet those works were allowed which were in ordine ad spiritualia—for the keeping up of religion, much more are they allowed now under the gospel, when the stress is laid more upon the sabbath work. Thirdly, The inference Christ draws hence in justification of himself, and of what he had done ( v. 23 ): A man-child on the sabbath day receives circumcision, that the law of circumcision might not be broken; or, as the margin reads it, without breaking the law, namely, of the sabbath. Divine commands must be construed so as to agree with each other. "Now, if this be allowed by yourselves, how unreasonable are you, who are angry with me because I have made a man every whit whole on the sabbath day! " emoi cholate . The word is used only here, from choge — fel, gall. They were angry at him with the greatest indignation; it was a spiteful anger, anger with gall in it. Note, It is very absurd and unreasonable for us to condemn others for that in which we justify ourselves. Observe the comparison Christ here makes between their circumcising a child and his healing a man on the sabbath day. 1. Circumcision was but a ceremonial institution; it was of the fathers indeed, but not from the beginning; but what Christ did was a good work by the law of nature, a more excellent law than that which made circumcision a good work. 2. Circumcision was a bloody ordinance, and made sore; but what Christ did was healing, and made whole. The law works pain, and, if that work may be done on the sabbath day, much more a gospel work, which produces peace. 3. Especially considering that whereas, when they had circumcised a child, their care was only to heal up that part which was circumcised, which might be done and yet the child remain under other illnesses, Christ had made this man every whit whole, holon anthropon hygie — I have made the whole man healthful and sound. The whole body was healed, for the disease affected the whole body; and it was a perfect cure, such as left no relics of the disease behind; nay, Christ not only healed his body, but his soul too, by that admonition, Go, and sin no more, and so indeed made the whole man sound, for the soul is the man. Circumcision indeed was intended for the good of the soul, and to make the whole man as it should be; but they had perverted it, and turned it into a mere carnal ordinance; but Christ accompanied his outward cures with inward grace, and so made them sacramental, and healed the whole man. He concludes this argument with that rule ( v. 24 ): Judge not according to the appearance, but judge righteous judgment. This may be applied, either, First, In particular, to this work which they quarrelled with as a violation of the law. Be not partial in your judgment; judge not, kat opsin — with respect of persons; knowing faces, as the Hebrew phrase is, Deut. i. 17 . It is contrary to the law of justice, as well as charity, to censure those who differ in opinion from us as transgressors, in taking that liberty which yet in those of our own party, and way, and opinion, we allow of; as it is also to commend that in some as necessary strictness and severity which in others we condemn as imposition and persecution. Or, Secondly, In general, to Christ's person and preaching, which they were offended at and prejudiced against. Those things that are false, and designed to impose upon men, commonly appear best when they are judged of according to the outward appearance, they appear most plausible prima facie—at the first glance. It was this that gained the Pharisees such an interest and reputation, that they appeared right unto men ( Matt. xxiii. 27, 28 ), and men judged of them by that appearance, and so were sadly mistaken in them. "But," saith Christ, "be not too confident that all are real saints who are seeming ones." With reference to himself, his outward appearance was far short of his real dignity and excellency, for he took upon him the form of a servant ( Phil. ii. 7 ), was in the likeness of sinful flesh ( Rom. viii. 3 ), had no form nor comeliness, Isa. liii. 2 . So that those who undertook to judge whether he was the Son of God or no by his outward appearance were not likely to judge righteous judgment. The Jews expected the outward appearance of the Messiah to be pompous and magnificent, and attended with all the ceremonies of secular grandeur; and, judging of Christ by that rule, their judgment was from first to last a continual mistake, for the kingdom of Christ was not to be of this world, nor to come with observation. If a divine power accompanied him, and God bore him witness, and the scriptures were fulfilled in him, though his appearance was ever so mean, they ought to receive him, and to judge by faith, and not by the sight of the eye. See Isa. xi. 3 , and 1 Sam. xvi. 7 . Christ and his doctrine and doings desire nothing but righteous judgment; if truth and justice may but pass the sentence, Christ and his cause will carry the day. We must not judge concerning any by their outward appearance, not by their titles, the figure they make in the world, and their fluttering show, but by their intrinsic worth, and the gifts and graces of God's Spirit in them. 3. Christ discourses with them here concerning himself, whence he came, and whither he was going, v. 25-36 . (1.) Whence he came, v. 25-31 . In the account of this observe, [1.] The objection concerning this stated by some of the inhabitants of Jerusalem, who seem to have been of all others most prejudiced against him, v. 25 . One would think that those who lived at the fountain-head of knowledge and religion should have been most ready to receive the Messiah: but it proved quite contrary. Those that have plenty of the means of knowledge and grace, if they are not made better by them, are commonly made worse; and our Lord Jesus has often met with the least welcome from those that one would expect the best from. But it was not without some just cause that it came into a proverb, The nearer the church the further from God. These people of Jerusalem showed their ill-will to Christ, First, By their reflecting on the rulers, because they let him alone: Is not this he whom they seek to kill? The multitude of the people that came up out of the country to the feast did not suspect there was any design on foot against him, and therefore they said, Who goes about to kill thee? v. 20 . But those of Jerusalem knew the plot, and irritated their rulers to put it into execution: " Is not this he whom they seek to kill? Why do they not do it then? Who hinders them? They say that they have a mind to get him out of the way, and yet, lo, he speaketh boldly, and they say nothing to him; do the rulers know indeed that this is the very Christ? " v. 26 . Here they slyly and maliciously insinuate two things, to exasperate the rulers against Christ, when indeed they needed to spur. 1. That by conniving at his preaching they brought their authority into contempt. "Must a man that is condemned by the sanhedrim as a deceiver be permitted to speak boldly, without any check or contradiction? This makes their sentence to be but brutem fulmen—a vain menace; if our rulers will suffer themselves to be thus trampled upon, they may thank themselves if none stand in awe of them and their laws." Note, The worst of persecutions have often been carried on under colour of the necessary support of authority and government. 2. That hereby they brought their judgment into suspicion. Do they know that this is the Christ? It is spoken ironically, "How came they to change their mind? What new discovery have they lighted on? They give people occasion to think that they believe him to be the Christ, and it behoves them to act vigorously against him to clear themselves from the suspicion." Thus the rulers, who had made the people enemies to Christ, made them seven times more the children of hell than themselves, Matt. xxiii. 15 . When religion and the profession of Christ's name are out of fashion, and consequently out of repute, many are strongly tempted to persecute and oppose them, only that they may not be thought to favour them and incline to them. And for this reason apostates, and the degenerate offspring of good parents, have been sometimes worse than others, as it were to wipe off the stain of their profession. It was strange that the rulers, thus irritated, did not seize Christ; but his hour was not yet come; and God can tie men's hands to admiration, though he should not turn their hearts. Secondly, By their exception against his being the Christ, in which appeared more malice than matter, v. 27 . "If the rulers think him to be the Christ, we neither can nor will believe him to be so, for we have this argument against it, that we know this man, whence he is; but when Christ comes no man knows whence he is. " Here is a fallacy in the argument, for the propositions are not body ad idem—adapted to the same view of the subject. 1. If they speak of his divine nature, it is true that when Christ comes no man knows whence he is, for he is a priest after the order of Melchizedek, who was without descent, and his goings forth have been from of old, from everlasting, Mic. v. 2 . But then it is not true that as for this man they knew whence he was, for they knew not his divine nature, nor how the Word was made flesh. 2. If they speak of his human nature, it is true that they knew whence he was, who was his mother, and where he was bred up; but then it is false that ever it was said of the Messiah that none should know whence he was, for it was known before where he should be born, Matt. ii. 4, 5 . Observe, (1.) How they despised him, because they knew whence he was. Familiarity breeds contempt, and we are apt to disdain the use of those whom we know the rise of. Christ's own received him not, because he was their own, for which very reason they should the rather have loved him, and been thankful that their nation and their age were honoured with his appearance. (2.) How they endeavoured unjustly to fasten the ground of their prejudice upon the scriptures, as if they countenanced them, when there was no such thing. Therefore people err concerning Christ, because they know not the scripture. [2.] Christ's answer to this objection, v. 28, 29 . First, He spoke freely and boldly, he cried in the temple, as he taught, he spoke this louder than the rest of his discourse, 1. To express his earnestness, being grieved for the hardness of their hearts. There may be a vehemency in contending for the truth where yet there is no intemperate heat nor passion. We may instruct gainsayers with warmth, and yet with meekness. 2. The priests and those that were prejudiced against him, did not come near enough to hear his preaching, and therefore he must speak louder than ordinary what he will have them to hear. Whoever has ears to hear, let him hear this. Secondly, His answer to their cavil is, 1. By way of concession, granting that they did or might know his origin as to the flesh: " You both know me, and you know whence I am. You know I am of your own nation, and one of yourselves." It is no disparagement to the doctrine of Christ that there is that in it which is level to the capacities of the meanest, plain truths, discovered even by nature's light, of which we may say, We know whence they are. " You know me, you think you know me; but you are mistaken; you take me to be the carpenter's son, and born at Nazareth, but it is not so." 2. By way of negation, denying that that which they did see in him, and know of him, was all that was to be known; and therefore, if they looked no further, they judged by the outward appearance only. They knew whence he came perhaps, and where he had his birth, but he will tell them what they knew not, from whom he came. (1.) That he did not come of himself; that he did not run without sending, nor come as a private person, but with a public character. (2.) That he was sent of his Father; this is twice mentioned: He hath sent me. And again, " He hath sent me, to say what I say, and do what I do." This he was himself well assured of, and therefore knew that his Father would bear him out; and it is well for us that we are assured of it too, that we may with holy confidence go to God by him. (3.) That he was from his Father, par autou eimi — I am from him; not only sent from him as a servant from his master, but from him by eternal generation, as a son from his father, by essential emanation, as the beams from the sun. (4.) That the Father who sent him is true; he had promised to give the Messiah, and, though the Jews had forfeited the promise, yet he that made the promise is true, and has performed it. He had promised that the Messiah should see his seed, and be successful in his undertaking; and, though the generality of the Jews reject him and his gospel, yet he is true, and will fulfil the promise in the calling of the Gentiles. (5.) That these unbelieving Jews did not know the Father: He that sent me, whom you know not. There is much ignorance of God even with many that have a form of knowledge; and the true reason why people reject Christ is because they do not know God; for there is such a harmony of the divine attributes in the work of redemption, and such an admirable agreement between natural and revealed religion, that the right knowledge of the former would not only admit, but introduce, the latter. (6.) Our Lord Jesus was intimately acquainted with the Father that sent him: but I know him. He knew him so well that he was not at all in doubt concerning his mission from him, but perfectly assured of it; nor at all in the dark concerning the work he had to do, but perfectly apprized of it, Matt. xi. 27 . [3.] The provocation which this gave to his enemies, who hated him because he told them the truth, v. 30 . They sought therefore to take him, to lay violent hands on him, not only to do him a mischief, but some way or other to be the death of him; but by the restraint of an invisible power it was prevented; nobody touched him, because his hour was not yet come; this was not their reason why they did it not, but God's reason why he hindered them from doing it. Note, First, The faithful preachers of the truths of God, though they behave themselves with ever so much prudence and meekness, must expect to be hated and persecuted by those who think themselves tormented by their testimony, Rev. xi. 10 . Secondly, God has wicked men in a chain, and, whatever mischief they would do, they can do no more than God will suffer them to do. The malice of persecutors is impotent even when it is most impetuous, and, when Satan fills their hearts, yet God ties their hands. Thirdly, God's servants are sometimes wonderfully protected by indiscernible unaccountable means. Their enemies do not do the mischief they designed, and yet neither they themselves nor any one else can tell why they do not. Fourthly, Christ had his hour set, which was to put a period to his day and work on earth; so have all his people and all his ministers, and, till that hour comes, the attempts of their enemies against them are ineffectual, and their day shall be lengthened as long as their Master has any work for them to do; nor can all the powers of hell and earth prevail against them, until they have finished their testimony. [4.] The good effect which Christ's discourse had, notwithstanding this, upon some of his hearers ( v. 31 ): Many of the people believed on him. As he was set for the fall of some, so for the rising again of others. Even where the gospel meets with opposition there may yet be a great deal of good done, 1 Thess. ii. 2 . Observe here, First, Who they were that believed; not a few, but many, more than one would have expected when the stream ran so strongly the other way. But these many were of the people, ek tou ochlou — of the multitude, the crowd, the inferior sort, the mob, the rabble, some would have called them. We must not measure the prosperity of the gospel by its success among the great ones; nor much ministers say that they labour in vain, though none but the poor, and those of no figure, receive the gospel, 1 Cor. i. 26 . Secondly, What induced them to believe: the miracles which he did, which were not only the accomplishment of the Old-Testament prophecies ( Isa. xxxv. 5, 6 ), but an argument of a divine power. He that had an ability to do that which none but God can do, to control and overrule the powers of nature, no doubt had authority to enact that which none but God can enact, a law that shall bind conscience, and a covenant that shall give life. Thirdly, How weak their faith was: they do not positively assert, as the Samaritans did, This is indeed the Christ, but they only argue, When Christ comes will he do more miracles than these? They take it for granted that Christ will come, and, when he comes, will do many miracles. "Is not this he then? In him we see, though not all the worldly pomp we have fancied, yet all the divine power we have believed the Messiah should appear in; and therefore why may not this be he?" They believe it, but have not courage to own it. Note, Even weak faith may be true faith, and so accounted, so accepted, by the Lord Jesus, who despises not the day of small things. (2.) Whither he was going, v. 32-36 . Here observe, [1.] The design of the Pharisees and chief priests against him, v. 32 . First, The provocation given them was that they had information brought them by their spies, who insinuated themselves into the conversation of the people, and gathered stories to carry to their jealous masters, that the people murmured such things concerning him, that there were many who had a respect and value for him, notwithstanding all they had done to render him odious. Though the people did but whisper these things, and had not courage to speak out, yet the Pharisees were enraged at it. The equity of that government is justly suspected by others which is so suspicious of itself as to take notice of, or be influenced by, the secret, various, uncertain mutterings of the common people. The Pharisees valued themselves very much upon the respect of the people, and were sensible that if Christ did thus increase they must decrease. Secondly, The project they laid hereupon was to seize Jesus, and take him into custody: They sent officers to take him, not to take up those who murmured concerning him and frighten them; no, the most effectual way to disperse the flock is to smite the shepherd. The Pharisees seem to have been the ringleaders in this prosecution, but they, as such, had no power, and therefore they god the chief priests, the judges of the ecclesiastical court, to join with them, who were ready enough to do so. The Pharisees were the great pretenders to learning, and the chief priests to sanctify. As the world by wisdom knew not God, but the greatest philosophers were guilty of the greatest blunders in natural religion, so the Jewish church by their wisdom knew not Christ, but their greatest rabbin were the greatest fools concerning him, nay, they were the most inveterate enemies to him. Those wicked rulers had their officers, officers of their court, church-officers, whom they employed to take Christ, and who were ready to go on their errand, though it was an ill errand. If Saul's footmen will not turn and fall upon the priests of the Lord, he has a herdsman that will, 1 Sam. xxii. 17, 18 . [2.] The discourse of our Lord Jesus hereupon ( v. 33, 34 ): Yet a little while I am with you, and then I go to him that sent me; you shall seek me, and shall not find me; and where I am, thither you cannot come. These words, like the pillar of cloud and fire, have a bright side and a dark side. First, They have a bright side towards our Lord Jesus himself, and speak abundance of comfort to him and all his faithful followers that are exposed to difficulties and dangers for his sake. Three things Christ here comforted himself with:—1. That he had but a little time to continue here in this troublesome world. He sees that he is never likely to have a quiet day among them; but the best of it is his warfare will shortly be accomplished, and then he shall be no more in this world, ch. xvii. 11 . Whomsoever we are with in this world, friends or foes, it is but a little while that we shall be with them; and it is a matter of comfort to those who are in the world, but not of it, and therefore are hated by it and sick of it, that they shall not be in it always, they shall not be in it long. We must be awhile with those that are pricking briars and grieving thorns; but thanks be to God, it is but a little while, and we shall be out of their reach. Our days being evil, it is well they are few. 2. That, when he should quit this troublesome world, he should go to him that sent him; I go. Not, "I am driven away by force," but, "I voluntarily go; having finished my embassy, I return to him on whose errand I came. When I have done my work with you, then, and not till then, I go to him that sent me, and will receive me, will prefer me, as ambassadors are preferred when they return." Their rage against him would not only not hinder him from, but would hasten him to the glory and joy that were set before him. Let those who suffer for Christ comfort themselves with this, that they have a God to go to, and are going to him, going apace, to be for ever with him. 3. That, though they persecuted him here, wherever he went, yet none of their persecutions could follow him to heaven: You shall seek me, and shall not find me. It appears, by their enmity to his followers when he was gone, that if they could have reached him they would have persecuted him: "But you cannot enter into that temple as you do into this." Where I am, that is, where I then shall be; but he expressed it thus because, even when he was on earth, by his divine nature and divine affections he was in heaven, ch. iii. 13 . Or it denotes that he should be so soon there that he was as good as there already. Note, It adds to the happiness of glorified saints that they are out of the reach of the devil and all his wicked instruments. Secondly, These words have a black and dark side towards those wicked Jews that hated and persecuted Christ. They now longed to be rid of him, Away with him from the earth; but let them know, 1. That according to their choice so shall their doom be. They were industrious to drive him from them, and their sin shall be their punishment; he will not trouble them long, yet a little while and he will depart from them. It is just with God to forsake those that think his presence a burden. They that are weary of Christ need no more to make them miserable than to have their wish. 2. That they would certainly repent their choice when it was too late. (1.) They should in vain seek the presence of the Messiah: " You shall seek me, and shall not find me. You shall expect the Christ to come, but your eyes shall fail with looking for him, and you shall never find him." Those who rejected the true Messiah when he did come were justly abandoned to a miserable and endless expectation of one that should never come. Or, it may refer to the final rejection of sinners from the favours and grace of Christ at the great day: those who now seek Christ shall find him, but the day is coming when those who now refuse him shall seek him, and shall not find him. See Prov. i. 28 . They will in vain cry, Lord, Lord, open to us. Or, perhaps, these words might be fulfilled in the despair of some of the Jews, who possibly might be convinced and not converted, who would wish in vain to see Christ, and to hear him preach again; but the day of grace is over ( Luke xvii. 22 ); yet this is not all. (2.) They should in vain expect a place in heaven: Where I am, and where all believers shall be with me, thither ye cannot come. Not only because they are excluded by the just and irreversible sentence of the judge, and the sword of the angel at every gate of the new Jerusalem, to keep the way of the tree of life against those who have no right to enter, but because they are disabled by their own iniquity and infidelity: You cannot come, because you will not. Those who hate to be where Christ is, in his word and ordinances on earth, are very unfit to be where he is in his glory in heaven; for indeed heaven would be no heaven to them, such are the antipathies of an unsanctified soul to the felicities of that state. The Gospel Invitation. 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.

About the midst. Or about the middle of the feast. It continued eight days. The temple. Mt 21:12 And taught. Great multitudes were assembled in and around the temple, and it was a favourable time and place to make known his doctrine.

Now at the middle of the feast - Which lasted eight days. It is probable this was on the Sabbath day. Jesus went up into the temple - Directly, without stopping any where else.

How does this man know letters, having never learned? - How comes he to be so well acquainted with sacred literature as to be able thus to expound the Scripture, with such propriety and gracefulness, seeing he has never learned this, at any place of education?

Knoweth this man letters. The Jewish letters or science consisted in the knowledge of their Scriptures and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament as to excite their amazement and admiration. Having never learned. The Jews taught their law and tradition in celebrated schools. As Jesus had not been instructed in those schools, they were amazed at his learning. What early human teaching the Saviour had we have no means of ascertaining, farther than that it was customary for the Jews to teach their children to read the Scriptures. 2Ti 3:15: "From a child thou (Timothy) hast known the holy scriptures." (1) "letters" or, "learning"

My doctrine is not mine - Acquired by any labour of learning; but his that sent me - Immediately infused by him.

My doctrine. My teaching, or what I teach. This is the proper meaning of the word doctrine. It is what is taught us, and, as applied to religion, it is what is taught us by God in the holy Scriptures. Is not mine. It is not originated by me. Though I have not learned in your schools, yet you are not to infer that the doctrine which I teach is devised or invented by me. I teach nothing that is contrary to the will of God, and which he has not ap- pointed me to teach. His that sent me. God's. It is such as he approves, and such as he has commissioned me to teach. The doctrine is divine in its origin and in its nature. (h) "not mine" Jn 8:28, 12:49

If any man be willing to do his will, he shall know of the doctrine, whether it be of God - This is a universal rule, with regard to all persons and doctrines. He that is thoroughly willing to do it, shall certainly know what the will of God is.

If any man will do his will. Literally, if any man wills or is willing to do the will of God. If there is a disposition in anyone to do that will, though he should not be able perfectly to keep his commandments. To do the will of God is to obey his commandments; to yield our hearts and lives to his requirements. A disposition to do his will is a readiness to yield our intellects, our feelings, and all that we have entirely to him, to be governed according to his pleasure. He shall know. He shall have evidence, in the very attempt to do the will of God, of the truth of the doctrine. This evidence is internal, and to the individual it is satisfactory and conclusive. It is of two kinds. 1st. He will find that the doctrines which Jesus taught are such as commend themselves to his reason and conscience, and such as are consistent with all that we know of the perfections of God. His doctrines commend themselves to us as fitted to make us pure and happy, and of course they are such as must be from God. 2nd. An honest desire to obey God will lead a man to embrace the great doctrines of the Bible. He will find that his heart is depraved and inclined to evil, and he will see and feel the truth of the doctrine of depravity; he will find that he is a sinner and needs to be born again; he will learn his own weakness, and see his need of a Saviour, of an atonement, and of pardoning mercy; he will feel that he is polluted, and needs the purifying influence of the Holy Spirit. Thus we may learn, 1st. That an honest effort to obey God is the easiest way to become acquainted with the doctrines of the Bible. 2nd. Those who make such an effort will not cavil at any of the doctrines of the Scriptures. 3rd. This is evidence of the truth of revelation which every man can apply to his own case. 4th. It is such evidence as to lead to certainty. No man who has ever made an honest effort to live a pious life, and to do all the will of God, has ever had any doubt of the truth of the Saviour's doctrines, or any doubt that his religion is true and is fitted to the nature of man. They only doubt the truth of religion who wish to live in sin. 5th. We see the goodness of God in giving us evidence of his truth that may be within every man's reach. It does not require great learning to be a Christian, and to be convinced of the truth of the Bible. It requires an honest heart, and a willingness to obey God. Whether it be of God. Whether it be divine. Or whether I speak of myself. Of myself without being commissioned or directed by God. (i) "if any man do his will" Jn 8:43

That speaketh of himself. This does not mean about or concerning himself, but he that speaks by his own authority, without being sent by God, as mere human teachers do. Seeketh his own glory. His own praise, or seeks for reputation and applause. This is the case with mere human teachers, and as Jesus in his discourses manifestly sought to honour God, they ought to have supposed that he was sent by him. No unrighteousness. This word here means, evidently, there is no falsehood, no deception in him. He is not an impostor. It is used in the same sense in 2Thes 2:10-12. It is true that there was no unrighteousness, no sin in Jesus Christ, but that is not the truth taught here. It is that he was not an impostor, and the evidence of this was that he sought not his own glory, but the honour of God. This evidence was furnished, 1st. In his retiring, unobtrusive disposition; in his not seeking the applause of men. 2nd. In his teaching such doctrines as tended to exalt God and humble man. 3rd. In his ascribing all glory and praise to God. (l) "but he that seeketh" Prov 25:27

There is no unrighteousness in him - No deceit or falsehood.

Did not Moses give you the law? This they admitted, and on this they prided themselves. Every violation of that law they considered as deserving of death. They had accused Jesus of violating it because he had healed a man on the Sabbath, and for that they had sought his life, Jn 5:10-16. He here recalls that charge to their recollection, and shows them that, though they pretended great reverence for that law, yet they were really its violators in having sought his life. None of you, &c. None of you Jews. They had sought to kill him. This was a pointed and severe charge, and shows the great faithfulness with which he was accustomed to proclaim the truth. Why go ye about to kill me? Why do ye seek to kill me? See Jn 5:16. (m) "Moses" Jn 1:17, Gal 3:19 (n) "none of you" Rom 3:10-19 (o) "to kill me" Mt 12:14, Jn 5:16,18

But ye are unrighteous; for ye violate the very law which ye profess so much zeal for.

The people. Perhaps some of the people who were not aware of the designs of the rulers. Thou hast a devil. Thou art deranged or mad. See Jn 10:20. As they saw no effort to kill him, and as they were ignorant of the designs of the rulers, they supposed that this was the effect of derangement.

The people answered, Thou hast a devil - A lying spirit. Who seeketh to kill thee? - These, coming from distant parts, probably did not know the design of the priests and rulers.

I did - At the pool of Bethesda: one work - Out of many: and ye all marvelled at it - Are amazed, because I did it on the Sabbath day.

One work. The healing of the man on the Sabbath, John chapter 5. Ye all marvel. You all wonder or are amazed, and particularly that it was done on the Sabbath. This was the particular ground of astonishment, that he should dare to do what they esteemed a violation of the Sabbath.

Moses therefore gave unto you circumcision. Moses commanded you to circumcise your children, Lev 12:3. The word "therefore" in this place--literally " on account of this "--means, "Moses on this account gave you circumcision, not because it is of Moses, but of the fathers;" that is, the reason was not that he himself appointed it as a new institution, but he found it already in existence, and incorporated it in his institutions and laws. Not because, &c. Not that it is of Moses. Though Jesus spoke in accordance with the custom of the Jews, who ascribed the appointment of circumcision to Moses, yet he is careful to remind them that it was in observance long before Moses. So, also, the Sabbath was kept before Moses, and alike in the one case and the other they ought to keep in mind the design of the appointment. Of the fathers. Of the patriarchs, Abraham, Isaac, and Jacob, Gen 17:10. Ye on the sabbath-day, &c. The law required that the child should be circumcised on the eighth day. If that day happened to be the Sabbath, yet they held that he was to be circumcised, as there was a positive law to that effect; and as this was commanded, they did not consider it a breach of the Sabbath. A man. Not an adult man, but a man-child. See Jn 16:21: "She remembereth no more the anguish for joy that a man is born into the world." (q) "Moses" Lev 12:3 (r) "but of the fathers" Gen 17:10

Moses gave you circumcision - The sense is, because Moses enjoined you circumcision (though indeed it was far more ancient than him) you think it no harm to circumcise a man on the Sabbath: and are ye angry at me (which anger had now continued sixteen months) for doing so much greater a good, for healing a man, body and soul, on the Sabbath?

That the law of Moses' should not be broken. In order that the law requiring it to be done at a specified time, though that might occur on the Sabbath, should be kept. Are ye angry, &c. The argument of Jesus is this: "You yourselves, in interpreting the law about the Sabbath, allow a work of necessity to be done. You do that which is necessary as an ordinance of religion denoting separation from other nations, or external purity. As you allow this, you ought also, for the same reason, to allow that a man should be completely restored to health--that a work of much more importance should be done." We may learn here that it would be happy for all if they would not condemn others in that thing which they allow. Men often accuse others of doing things which they themselves do in other ways. Every whit whole. Literally, "I have restored the whole man to health," implying that the man's whole body was diseased, and that he had been entirely restored to health. (2) "that the law of Moses" or, "without breaking the law of Moses"

Judge not according to the appearance. Not as a thing first offers itself to you, without reflection or candour. In appearance, to circumcise a child on the Sabbath might be a violation of the law; yet you do it, and it is right. So, to appearance, it might be a violation of the Sabbath to heal a man, yet it is right to do works of necessity and mercy. Judge righteous judgment. Candidly; looking at the law, and inquiring what its spirit really requires. (t) "judge" De 1:16,17

Do the rulers know indeed, &c. It seems from this that they supposed that the rulers had been convinced that Jesus was the Messiah, but that from some cause they were not willing yet to make it known to the people. The reasons of this opinion were these: 1st. They knew that they had attempted to kill him. 2nd. They now saw him speaking boldly to the people without interruption from the rulers. They concluded, therefore, that some change had taken place in the sentiments of the rulers in regard to him, though they had not yet made it public. The rulers. The members of the Sanhedrim, or great council of the nation, who had charge of religious affairs. Indeed. Truly; certainly. Have they certain evidence, as would appear from their suffering him to speak without interruption? The very Christ. Is truly or really the Messiah. (u) "Do the rulers" Jn 7:48

Howbeit. But. They proceeded to state a reason why they supposed that he could not be the Messiah, whatever the rulers might think. We know this man whence he is. We know the place of his birth and residence. No man knoweth whence he is. From Mt 2:5, it appears that the common expectation of the Jews was that the Messiah would be born at Bethlehem; but they had also reigned that after his birth he would be hidden or taken away in some mysterious manner, and appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions, Mt 24:23: "Then if any man shall say unto you, Lo, here is Christ, or there, believe it not." And again ( Mt 24:26 ), "If they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not." The following extracts from Jewish writings show that this was the common expectation: "The Redeemer shall manifest himself, and afterward be hid. So it was in the redemption from Egypt. Moses showed himself and then was hidden." So on the passage, Song 2:9 -- "My beloved is like a roe or a young hart"--they say: "A roe appears and then is hid; so the Redeemer shall first appear and then be concealed, and then again be concealed and then again appear." "So the Redeemer shall first appear and then be hid, and then, at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains the passage, and shows that the writer of this gospel was well acquainted with the opinions of the Jews, however improbable those opinions were. (v) "Howbeit" Mt 13:55

When Christ cometh, none knoweth whence he is - This Jewish tradition was true, with regard to his Divine nature: in that respect none could declare his generation. But it was not true with regard to his human nature, for both his family and the place of his birth were plainly foretold.

Then cried Jesus - With a loud and earnest voice. Do ye both know me, and know whence I am ? - Ye do indeed know whence I am as a man. But ye know not my Divine nature, nor that I am sent from God.

Ye know whence I am. You have sufficient evidence of my divine mission, and that I am the Messiah. Is true. Is worthy to be believed. He has given evidence that I came from him, and he is worthy to be believed. Many read this as a question--Do ye know me, and know whence I am? I am not come of myself, &c. (w) "and I am not come" Jn 5:43 (x) "he that sent" Rom 3:4 (y) "whom ye know now" Jn 1:18, 8:55

(z) "But I know him" Mt 11:27, Jn 10:15

l am from him - By eternal generation: and he hath sent me - His mission follows from his generation. These two points answer those: Do ye know me? Do ye know whence I am?

His hour - The time of his suffering.

Then they sought to take him. The rulers and their friends. They did this -- 1st. Because of his reproof; and, 2nd. For professing to be the Messiah. His hour. The proper and the appointed time for his death. See Mt 21:46. (a) "Then" Mk 11:18, Lk 20:19, Jn 8:37

Will he do more miracles? It was a common expectation that the Messiah would work many miracles. This opinion was founded on such passages as Isa 35:5,6, &c.: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then shall the lame man leap as an hart," &c. Jesus had given abundant evidence of his power to work such miracles, and they therefore believed that he was the Messiah. (b) "many of the people" Jn 4:39

The people murmured such things. That is, that the question was agitated whether he was the Messiah; that it excited debate and contention; and that the consequence was, he made many friends. They chose, therefore, if possible, to remove him from them.

Then said Jesus - Continuing his discourse (from John 7:29 ) which they had interrupted.

Yet a little while am I with you. It will not be long before my death. This is supposed to have been about six months before his death. This speech of Jesus is full of tenderness. They were seeking his life. He tells them that he is fully aware of it; that he will not be long with them; and implies that they should be diligent to seek him while he was yet with them. He was about to die, but they might now seek his favour and find it. When we remember that this was said to his persecutors and murderers; that it was said even while they were seeking his life, we see the peculiar tenderness of his love. Enmity, and hate, and persecution did not prevent his offering salvation to them. I go unto him that sent me. This is one of the intimations that he gave that he would ascend to God. Comp. Jn 6:62. (c) "Yet a little while" Jn 13:33, 16:16

Ye shall seek me - Whom ye now despise. These words are, as it were, the text which is commented upon in this and the following chapter. Where I am - Christ's so frequently saying while on earth, where I am, when he spake of his being in heaven, intimates his perpetual presence there in his Divine nature: though his going thither was a future thing, with regard to his human nature.

Ye shall seek me. This probably means simply, Ye shall seek the Messiah. Such will be your troubles, such the calamities that will come on the nation, that you will earnestly desire the coming of the Messiah. You will seek for a deliverer, and will look for him, that he may bring deliverance. This does not mean that they would seek for Jesus and not be able to find him, but that they would desire the aid and comfort of the Messiah, and would be disappointed. Jesus speaks of himself as the Messiah, and his own name as synonymous with the Messiah. Mt 23:39. Shall not find me. Shall not find the Messiah. He will not come, according to your expectations, to aid you. Mt 24:1 and following. Where I am. This whole clause is to be understood as future, though the words "am" and "cannot" are both in the present tense. The meaning is, Where I shall be you will not be able to come. That is, he, the Messiah, would be in heaven; and though they would earnestly desire his presence and aid to save the city and nation from the Romans, yet they would not be able to obtain it--represented here by their not being able to come to him. This does not refer to their individual salvation, but to the deliverance of their nation. It is not true of individual sinners that they seek Christ in a proper manner and are not able to find him; but it was true of the Jewish nation that they looked for the Messiah, and sought his coming to deliver them, but he did not do it. (d) "Ye shall seek me" Hos 5:6, Jn 8:21

The dispersed among the Gentiles. To the Jews scattered among the Gentiles, or living in distant parts of the earth. It is well known that at that time there were Jews dwelling in almost every land. There were multitudes in Egypt, in Asia Minor, in Greece, in Rome, &c., and in all these places they had synagogues. The question which they asked was whether he would leave an ungrateful country, and go into those distant nations and teach them. Gentiles. In the original, Greeks. All those who were not Jews were called Greeks, because they were chiefly acquainted with those heathens only who spake the Greek language. It is remark able that Jesus returned no answer to these inquiries. He rather chose to turn off their minds from a speculation about the place to which he was going, to the great affairs of their own personal salvation. (e) "dispersed" Isa 11:12, Jas 1:1, 1Pet 1:1 (3) "Gentiles" or, "Greeks"

Will he go to the dispersed among the Greeks - The Jews scattered abroad in heathen nations, Greece particularly. Or, Will he teach the Greeks? - The heathens themselves.

In the last day. The eighth day of the festival. That great day. The day of the holy convocation or solemn assembly, Lev 23:36. This seems to have been called the great day, 1st. Because of the solemn assembly, and because it was the closing scene. 2nd. Because, according to their traditions, on the previous days they offered sacrifices for the heathen nations as well as for themselves, but on this day for the Jews only (Lightfoot). 3rd. Because on this day they abstained from all servile labour ( Lev 23:39 ), and regarded it as a holy day. 4th. On this day they finished the reading of the law, which they commenced at the beginning of the feast. 5th. Because on this day probably occurred the ceremony of drawing water from the pool of Siloam. On the last day of the feast it was customary to perform a solemn ceremony in this manner: The priest filled a golden vial with water from the fount of Siloam ( Jn 9:7 ), which was borne with great solemnity, attended with the clangour of trumpets, through the gate of the temple, and being mixed with wine, was poured on the sacrifice on the altar. What was the origin of this custom is unknown. Some suppose, and not improbably, that it arose from an improper understanding of the passage in Isa 12:3: "With joy shall ye draw water out of the wells of salvation." It is certain that no such ceremony is commanded by Moses. It is supposed to be probable that Jesus stood and cried while they were performing this ceremony, that he might, 1st. illustrate the nature of his doctrine by this; and 2nd. call off their attention from a rite that was uncommanded, and that could not confer eternal life. Jesus stood. In the temple, in the midst of thousands of the people. If any man thirst. Spiritually. If any man feels his need of salvation. See Jn 4:13,14, Mt 5:6, Rev 22:17. The invitation is full and free to all. Let him come unto me, &c. Instead of depending on this ceremony of drawing water let him come to me, the Messiah, and he shall find an ever-abundant supply for all the wants of his soul. (f) "last day" Lev 23:36 (g) "If any man thirst" Isa 55:1, Rev 22:17

On the last, the great day of the feast - On this day there was the greatest concourse of people, and they were then wont to fetch water from the fountain of Siloam, which the priests poured out on the great altar, singing one to an other, With joy shall ye draw water from the wells of salvation. On this day likewise they commemorated God's miraculously giving water out of the rock, and offered up solemn prayers for seasonable rains.

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. In these verses we have, I. Christ's discourse, with the explication of it, v. 37-39 . It is probable that these are only short hints of what he enlarged upon, but they have in them the substance of the whole gospel; here is a gospel invitation to come to Christ, and a gospel promise of comfort and happiness in him. Now observe, 1. When he gave this invitation: On the last day of the feast of tabernacles, that great day. The eighth day, which concluded that solemnity, was to be a holy convocation, Lev. xxiii. 36 . Now on this day Christ published this gospel-call, because (1.) Much people were gathered together, and, if the invitation were given to many, it might be hoped that some would accept of it, Prov. i. 20 . Numerous assemblies give opportunity of doing the more good. (2.) The people were now returning to their homes, and he would give them this to carry away with them as his parting word. When a great congregation is to be dismissed, and is about to scatter, as here, it is affecting to think that in all probability they will never come all together again in this world, and therefore, if we can say or do any thing to help them to heaven, that must be the time. It is good to be lively at the close of an ordinance. Christ made this offer on the last day of the feast. [1.] To those who had turned a deaf ear to his preaching on the foregoing days of this sacred week; he will try them once more, and, if they will yet hear his voice, they shall live. [2.] To those who perhaps might never have such another offer made them, and therefore were concerned to accept of this; it would be half a year before there would be another feast, and in that time they would many of them be in their graves. Behold now is the accepted time. 2. How he gave this invitation: Jesus stood and cried, which denotes, (1.) His great earnestness and importunity. His heart was upon it, to bring poor souls in to himself. The erection of his body and the elevation of his voice were indications of the intenseness of his mind. Love to souls will make preachers lively. (2.) His desire that all might take notice, and take hold of this invitation. He stood, and cried, that he might the better be heard; for this is what every one that hath ears is concerned to hear. Gospel truth seeks no corners, because it fears no trials. The heathen oracles were delivered privately by them that peeped and muttered; but the oracles of the gospel were proclaimed by one that stood, and cried. How sad is the case of man, that he must be importuned to be happy, and how wonderful the grace of Christ, that he will importune him! Ho, every one, Isa. lv. 1 . 3. The invitation itself is very general: If any man thirst, whoever he be, he is invited to Christ, be he high or low, rich or poor, young or old, bond or free, Jew or Gentile. It is also very gracious: "If any man thirst, let him come to me and drink. If any man desires to be truly and eternally happy, let him apply himself to me, and be ruled by me, and I will undertake to make him so." (1.) The persons invited are such as thirst, which may be understood, either, [1.] Of the indigence of their cases; either as to their outward condition (if any man be destitute of the comforts of this life, or fatigued with the crosses of it, let his poverty and afflictions draw him to Christ for that peace which the world can neither give nor take away), or as to their inward state: "If any man want spiritual blessings, he may be supplied by me." Or, [2.] Of the inclination of their souls and their desires towards a spiritual happiness. If any man hunger and thirst after righteousness, that is, truly desire the good will of God towards him, and the good work of God in him. (2.) The invitation itself: Let him come to me. Let him not go to the ceremonial law, which would neither pacify the conscience nor purify it, and therefore could not make the comers thereunto perfect, Heb. x. 1 . Nor let him go to the heathen philosophy, which does but beguile men, lead them into a wood, and leave them there; but let him go to Christ, admit his doctrine, submit to his discipline, believe in him; come to him as the fountain of living waters, the giver of all comfort. (3.) The satisfaction promised: "Let him come and drink, he shall have what he comes for, and abundantly more, shall have that which will not only refresh, but replenish, a soul that desires to be happy." 4. A gracious promise annexed to this gracious call ( v. 38 ): He that believeth on me, out of his belly shall flow —(1.) See here what it is to come to Christ: It is to believe on him, as the scripture hath said; it is to receive and entertain him as he is offered to us in the gospel. We must not frame a Christ according to our fancy, but believe in a Christ according to the scripture. (2.) See how thirsty souls, that come to Christ, shall be made to drink. Israel, that believed Moses, drank of the rock that followed them, the streams followed; but believers drink of a rock in them, Christ in them; he is in them a well of living water, ch. iv. 14 . Provision is made not only for their present satisfaction, but for their continual perpetual comfort. Here is, [1.] Living water, running water, which the Hebrew language calls living, because still in motion. The graces and comforts of the Spirit are compared to living (meaning running ) water, because they are the active quickening principles of spiritual life, and the earnests and beginnings of eternal life. See Jer. ii. 13 . [2.] Rivers of living water, denoting both plenty and constancy. The comfort flows in both plentifully and constantly as a river; strong as a stream to bear down the oppositions of doubts and fears. There is a fulness in Christ of grace for grace. [3.] These flow out of his belly, that is, out of his heart or soul, which is the subject of the Spirit's working and the seat of his government. There gracious principles are planted; and out of the heart, in which the Spirit dwells, flow the issues of life, Prov. iv. 23 . There divine comforts are lodged, and the joy that a stranger doth not intermeddle with. He that believes has the witness in himself, 1 John v. 10 . Sat lucis intus—Light abounds within. Observe, further, where there are springs of grace and comfort in the soul that will send forth streams: Out of his belly shall flow rivers. First, Grace and comfort will produce good actions, and a holy heart will be seen in a holy life; the tree is known by its fruits, and the fountain by its streams. Secondly, They will communicate themselves for the benefit of others; a good man is a common good. His mouth is a well of life, Prov. x. 11 . It is not enough that we drink waters out of our own cistern, that we ourselves take the comfort of the grace given us, but we must let our fountains be dispersed abroad, Prov. v. 15, 16 . Those words, as the scripture hath said, seem to refer to some promise in the Old Testament to this purport, and there are many; as that God would pour out his Spirit, which is a metaphor borrowed from waters ( Prov. i. 23 ; Joel ii. 28 ; Isa. xliv. 3 ; Zech. xii. 10 ); that the dry land should become springs of water ( Isa. xli. 18 ); that there should be rivers in the desert ( Isa. xliii. 19 ); that gracious souls should be like a spring of water ( Isa. lviii. 11 ); and the church a well of living water, Cant. iv. 15 . And here may be an allusion to the waters issuing out of Ezekiel's temple, Ezek. xlvii. 1 . Compare Rev. xxii. 1 , and see Zech. xiv. 8 . Dr. Lightfoot and others tell us it was a custom of the Jews, which they received by tradition, the last day of the feast of tabernacles to have a solemnity, which they called Libatio aquæ—The pouring out of water. They fetched a golden vessel of water from the pool of Siloam, brought it into the temple with sound of trumpet and other ceremonies, and, upon the ascent to the altar, poured it out before the Lord with all possible expressions of joy. Some of their writers make the water to signify the law, and refer to Isa. xii. 3 ; lv. 1 . Others, the Holy Spirit. And it is thought that our Saviour might here allude to this custom. Believers shall have the comfort, not of a vessel of water fetched from a pool, but of a river flowing from themselves. The joy of the law, and the pouring out of the water, which signified this, are not to be compared with the joy of the gospel in the wells of salvation. 5. Here is the evangelist's exposition of this promise ( v. 39 ): This spoke he of the Spirit: not of any outward advantages accruing to believers (as perhaps some misunderstood him), but of the gifts, graces, and comforts of the Spirit. See how scripture is the best interpreter of scripture. Observe, (1.) It is promised to all that believe on Christ that they shall receive the Holy Ghost. Some received his miraculous gifts ( Mark xvi. 17, 18 ); all receive his sanctifying graces. The gift of the Holy Ghost is one of the great blessings promised in the new covenant ( Acts ii. 39 ), and, if promised, no doubt performed to all that have an interest in that covenant. (2.) The Spirit dwelling and working in believers is as a fountain of living running water, out of which plentiful streams flow, cooling and cleansing as water, mollifying and moistening as water, making them fruitful, and others joyful; see ch. iii. 5 . When the apostles spoke so fluently of the things of God, as the Spirit gave them utterance ( Acts ii. 4 ), and afterwards preached and wrote the gospel of Christ with such a flood of divine eloquence, then this was fulfilled, Out of his belly shall flow rivers. (3.) This plentiful effusion of the Spirit was yet the matter of a promise; for the Holy Ghost was not yet given, because Jesus was not yet glorified. See here [1.] That Jesus was not yet glorified. It was certain that he should be glorified, and he was ever worthy of all honour; but he was as yet in a state of humiliation and contempt. He had never forfeited the glory he had before all worlds, nay, he had merited a further glory, and, besides his hereditary honours, might claim the achievement of a mediatorial crown; and yet all this is in reversion. Jesus is now upheld ( Isa. xlii. 1 ), is now satisfied ( Isa. liii. 11 ), is now justified ( 1 Tim. iii. 16 ), but he is not yet glorified. And, if Christ must wait for his glory, let not us think it much to wait for ours. [2.] That the Holy Ghost was not yet given. oupo gar hen pneuma — for the Holy Ghost was not yet. The Spirit of God was from eternity, for in the beginning he moved upon the face of the waters. He was in the Old-Testament prophets and saints, and Zacharias and Elisabeth were both filled with the Holy Ghost. This therefore must be understood of the eminent, plentiful, and general effusion of the Spirit which was promised, Joel ii. 28 , and accomplished, Acts ii. 1 , &c. The Holy Ghost was not yet given in that visible manner that was intended. If we compare the clear knowledge and strong grace of the disciples of Christ themselves, after the day of Pentecost, with their darkness and weakness before, we shall understand in what sense the Holy Ghost was not yet given; the earnests and first-fruits of the Spirit were given, but the full harvest was not yet come. That which is most properly called the dispensation of the Spirit did not yet commence. The Holy Ghost was not yet given in such rivers of living water as should issue forth to water the whole earth, even the Gentile world, not in the gifts of tongues, to which perhaps this promise principally refers. [3.] That the reason why the Holy Ghost was not given was because Jesus was not yet glorified. First, The death of Christ is sometimes called his glorification ( ch. xiii. 31 ); for in his cross he conquered and triumphed. Now the gift of the Holy Ghost was purchased by the blood of Christ: this was the valuable consideration upon which the grant was grounded, and therefore till this price was paid (though many other gifts were bestowed upon its being secured to be paid) the Holy Ghost was not given. Secondly, There was not so much need of the Spirit, while Christ himself was here upon earth, as there was when he was gone, to supply the want of him. Thirdly, The giving of the Holy Ghost was to be both an answer to Christ's intercession ( ch. xiv. 16 ), and an act of his dominion; and therefore till he is glorified, and enters upon both these, the Holy Ghost is not given. Fourthly, The conversion of the Gentiles was the glorifying of Jesus. When certain Greeks began to enquire after Christ, he said, Now is the Son of man glorified, ch. xii. 23 . Now the time when the gospel should be propagated in the nations was not yet come, and therefore there was as yet no occasion for the gift of tongues, that river of living water. But observe, though the Holy Ghost was not yet given, yet he was promised; it was now the great promise of the Father, Acts i. 4 . Though the gifts of Christ's grace are long deferred, yet they are well secured: and, while we are waiting for the good promise, we have the promise to live upon, which shall speak and shall not lie. II. The consequents of this discourse, what entertainment it met with; in general, it occasioned differences: There was a division among the people because of him, v. 43 . There was a schism, so the word is; there were diversities of opinions, and those managed with heat and contention; various sentiments, and those such as set them at variance. Think we that Christ came to send peace, that all would unanimously embrace his gospel? No, the effect of the preaching of his gospel would be division, for, while some are gathered to it, others will be gathered against it; and this will put things into a ferment, as here; but this is no more the fault of the gospel than it is the fault of a wholesome medicine that it stirs up the peccant humours in the body, in order to the discharge of them. Observe what the debate was:— 1. Some were taken with him, and well affected to him: Many of the people, when they heard this saying, heard him with such compassion and kindness invite poor sinners to him, and with such authority engage to make them happy, that they could not but think highly of him. (1.) Some of them said, O, a truth this is the prophet, that prophet whom Moses spoke of to the fathers, who should be like unto him; or, This is the prophet who, according to the received notions of the Jewish church, is to be the harbinger and forerunner of the Messiah; or, This is truly a prophet, one divinely inspired and sent of God. (2.) Others went further, and said, This is the Christ ( v. 41 ), not the prophet of the Messiah, but the Messiah himself. The Jews had at this time a more than ordinary expectation of the Messiah, which made them ready to say upon every occasion, Lo, here is Christ, or Lo, he is there; and this seems to be only the effect of some such confused and floating notions which caught at the first appearance, for we do not find that these people became his disciples and followers; a good opinion of Christ is far short of a lively faith in Christ; many give Christ a good word that give him no more. These here said, This is the prophet, and this is the Christ, but could not persuade themselves to leave all and follow him; and so this their testimony to Christ was but a testimony against themselves. 2. Others were prejudiced against him. No sooner was this great truth started, that Jesus is the Christ, than immediately it was contradicted and argued against: and this one thing, that his rise and origin were (as they took it for granted) out of Galilee, was thought enough to answer all the arguments for his being the Christ. For, shall Christ come out of Galilee? Has not the scripture said that Christ comes of the seed of David? See here, (1.) A laudable knowledge of the scripture. They were so far in the right, that the Messiah was to be a rod out of the stem of Jesse ( Isa. xi. 1 ), that out of Bethlehem should arise the Governor, Mic. v. 2 . This even the common people knew by the traditional expositions which their scribes gave them. Perhaps the people who had these scriptures so ready to object against Christ were not alike knowing in other parts of holy writ, but had had these put into their mouths by their leaders, to fortify their prejudices against Christ. Many that espouse some corrupt notions, and spend their zeal in defence of them, seem to be very ready in the scriptures, when indeed they know little more than those scriptures which they have been taught to pervert. (2.) A culpable ignorance of our Lord Jesus. They speak of it as certain and past dispute that Jesus was of Galilee, whereas by enquiring of himself, or his mother, or his disciples, or by consulting the genealogies of the family of David, or the register at Bethlehem, they might have known that he was the Son of David, and a native of Bethlehem; but this they willingly are ignorant of. Thus gross falsehoods in matters of fact, concerning persons and things, are often taken up by prejudiced and partial men, and great resolves founded upon them, even in the same place and the same age wherein the persons live and the things are done, while the truth might easily be found out. 3. Others were enraged against him, and they would have taken him, v. 44 . Though what he said was most sweet and gracious, yet they were exasperated against him for it. Thus did our Master suffer ill for saying and doing well. They would have taken him; they hoped somebody or other would seize him, and, if they had thought no one else would, they would have done it themselves. They would have taken him; but no man laid hands on him, being restrained by an invisible power, because his hour was not come. As the malice of Christ's enemies is always unreasonable, so sometimes the suspension of it is unaccountable. The Officers' Testimony of Christ. 45 Then came the officers to the chief priests and Pharisees; 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 Pharisees, Are ye also deceived? 48

He that believeth on me. He that acknowledges me as the Messiah, and trusts in me for salvation. As the scripture hath said. This is a difficult expression, from the fact that no such expression as follows is to be found literally in the Old Testament. Some have proposed to connect it with what precedes--"He that believeth on me, as the Old Testament has commanded or required"-- but to this there are many objections. The natural and obvious meaning here is, doubtless, the true one; and Jesus probably intended to say, not that there was any particular place in the Old Testament that affirmed this in so many words, but that this was the substance of what the Scriptures taught, or this was the spirit of their declarations. Hence the Syriac translates it in the plural-- the Scriptures. Probably there is a reference more particularly to Isa 58:11, than to any other single passage: "Thou shalt be like a watered garden, and like a spring of water whose waters fail not." See also Isa 44:3,4, Joel 3:18. Out of his belly. Out of his midst, or out of his heart. The word belly is often put for the midst of a thing, the centre, and the heart, Mt 12:40. It means here that from the man shall flow; that is, his piety shall be of such a nature that it will extend its blessings to others. It shall be like a running fountain-- perhaps in allusion to statues or ornamented reservoirs in gardens, in which pipes were placed from which water was continually flowing. The Jews used the same figure: "His two reins are like fountains of water, from which the law flows." And again: "When a man turns himself to the Lord, he shall be as a fountain filled with living water, and his streams shall flow to all the nations and tribes of men" (Kuinoel). Rivers. This word is used to express abundance, or a full supply. It means here that those who are Christians shall diffuse large, and liberal, and constant blessings on their fellow-men; or, as Jesus immediately explains it, that they shall be the instruments by which the Holy Spirit shall be poured down on the world. Living water. Fountains, ever-flowing streams. That is, the gospel shall be constant and life-giving in its blessings. We learn here, 1st. That it is the nature of Christian piety to be diffusive. 2nd. That no man can believe on Jesus who does not desire that others should also, and who will not seek it. 3rd. That the desire is large and liberal--that the Christian desires the salvation of all the world. 4th. That the faith of the believer is to be connected with the influence of the Holy Spirit, and in that way Christians are to be like rivers of living water. (h) "out if his belly" Prov 18:4, Isa 58:11, Jn 4:14

He that believeth - This answers to let him come to me. And whosoever doth come to him by faith, his inmost soul shall be filled with living water, with abundance of peace, joy, and love, which shall likewise flow from him to others. As the Scripture hath said - Not expressly in any one particular place. But here is a general reference to all those scriptures which speak of the effusion of the Spirit by the Messiah, under the similitude of pouring out water. Zec 14:8 .

The Holy Ghost was not yet given - That is, those fruits of the Spirit were not yet given even to true believers, in that full measure.

Of the Spirit. Of the Holy Spirit, that should be sent down to attend their preaching and to convert sinners. For the Holy Ghost was not yet given. Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets; but that abundant and full effusion which the apostles were permitted afterward to behold had not yet been given. See Acts 2:1-12, 10:44,45. Jesus was not yet glorified. Jesus had not yet ascended to heaven--to the glory and honour that awaited him there. It was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after the death of Jesus, as that death was the procuring cause of this great blessing. Hence he said ( Jn 16:7 ), "It is expedient for you that I go away; for if I go not away the Comforter will not come unto you; but if I depart I will send him unto you." See also Jn 16:8-12, 14:15,16,26. Comp. Eph 4:8-11. (i) "the Spirit" Isa 44:3, Joel 2:28, Jn 16:7, Acts 2:17,33

The Prophet. That is, the prophet whom they expected to precede the coming of the Messiah--either Elijah or Jeremiah. See Mt 16:14. (k) "the prophet" De 18:15, Jn 6:14

The prophet - Whom we expect to be the forerunner of the Messiah.

Mt 2:4, and following. Where David was 1Sam 16:1-4. (l) "This is the" Jn 4:42, 6:69 (m) "Shall Christ come out of Galilee?" Jn 1:46, 7:52

(n) "Christ cometh" Ps 132:11 (o) "town of Bethlehem" Mic 5:2, Lk 2:4 (p) "where David was" 1Sam 16:1,4

From Bethlehem - And how could they forget that Jesus was born there? Had not Herod given them terrible reason to remember it? Micah 5:2 .

Have any of the rulers or of the Pharisees believed on him? 49 But this people who knoweth not the law are cursed. 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 doeth? 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. The chief priests and Pharisees are here in a close cabal, contriving how to suppress Christ; though this was the great day of the feast, they attended not the religious services of the day, but left them to the vulgar, to whom it was common for those great ecclesiastics to consign and turn over the business of devotion, while they thought themselves better employed in the affairs of church-policy. They sat in the council-chamber, expecting Christ to be brought a prisoner to them, as they had issued out warrants for apprehending him, v. 32 . Now here we are told, I. What passed between them and their own officers, who returned without him, re infecta — having done nothing. Observe, 1. The reproof they gave the officers for not executing the warrant they gave them: Why have you not brought him? He appeared publicly; the people were many of them disgusted, and would have assisted them in taking him; this was the last day of the feast, and they would not have such another opportunity; "why then did you neglect your duty?" It vexed them that those who were their own creatures, who depended on them, and on whom they depended, into whose minds they had instilled prejudices against Christ, should thus disappoint them. Note, Mischievous men fret that they cannot do the mischief they would, Ps. cxii. 10 ; Neh. vi. 16 . 2. The reason which the officers gave for the non-execution of their warrant: Never man spoke like this man, v. 46 . Now, (1.) This was a very great truth, that never any man spoke with that wisdom, and power, and grace, that convincing clearness, and that charming sweetness, wherewith Christ spoke; none of the prophets, no, not Moses himself. (2.) The very officers that were sent to take him were taken with him, and acknowledged this. Though they were probably men who had no quick sense of reason or eloquence, and certainly had no inclination to think well of Jesus, yet so much self-evidence was there in what Christ said that they could not but prefer him before all those that sat in Moses's seat. Thus Christ was preserved by the power God has upon the consciences even of bad men. (3.) They said this to their lords and masters, who could not endure to hear any thing that tended to the honour of Christ and yet could not avoid hearing this. Providence ordered it so that this should be said to them, that it might be a vexation in their sin and an aggravation of their sin. Their own officers, who could not be suspected to be biassed in favour of Christ, are witnesses against them. This testimony of theirs should have made them reflect upon themselves, with this thought, "Do we know what we are doing, when we are hating and persecuting one that speaks so admirably well?" 3. The Pharisees endeavour to secure their officers to their interest, and to beget in them prejudices against Christ, to whom they saw them begin to be well affected. They suggest two things:— (1.) That if they embrace the gospel of Christ they will deceive themselves ( v. 47 ): Are you also deceived? Christianity has, from its first rise, been represented to the world as a great cheat upon it, and they that embraced it as men deceived, then when they began to be undeceived. Those that looked for a Messiah in external pomp thought those deceived who believed in a Messiah that appeared in poverty and disgrace; but the event declares that none were ever more shamefully deceived, nor put a greater cheat upon themselves, than those who promised themselves worldly wealth and secular dominion with the Messiah. Observe what a compliment the Pharisees paid to these officers: " Are you also deceived? What! men of your sense, and thought, and figure; men that know better than to be imposed upon by every pretender and upstart teacher?" They endeavour to prejudice them against Christ by persuading them to think well of themselves. (2.) That they will disparage themselves. Most men, even in their religion, are willing to be governed by the example of those of the first rank; these officers therefore, whose preferments, such as they were, gave them a sense of honour, are desired to consider, [1.] That, if they become disciples of Christ, they go contrary to those who were persons of quality and reputation: " Have any of the rulers, or of the Pharisees, believed on him? You know they have not, and you ought to be bound up by their judgment, and to believe and do in religion according to the will of your superiors; will you be wiser than they?" Some of the rulers did embrace Christ ( Matt. ix. 18 ; ch. iv. 53 ), and more believed in him, but wanted courage to confess him ( ch. xii. 42 ); but, when the interest of Christ runs low in the world, it is common for its adversaries to represent it as lower than really it is. But it was too true that few, very few, of them did. Note, First, The cause of Christ has seldom had rulers and Pharisees on its side. It needs not secular supports, nor proposes secular advantages, and therefore neither courts nor is courted by the great men of this world. Self-denial and the cross are hard lessons to rulers and Pharisees. Secondly, This has confirmed many in their prejudices against Christ and his gospel, that the rulers and Pharisees have been no friends to them. Shall secular men pretend to be more concerned about spiritual things than spiritual men themselves, or to see further into religion than those who make its study their profession? If rulers and Pharisees do not believe in Christ, they that do believe in him will be the most singular, unfashionable, ungenteel people in the world, and quite out of the way of preferment; thus are people foolishly swayed by external motives in matters of eternal moment, are willing to be damned for fashion-sake, and to go to hell in compliment to the rulers and Pharisees. [2.] That they will link themselves with the despicable vulgar sort of people ( v. 43 ): But this people, who know not the law, are cursed, meaning especially those that were well-affected to the doctrine of Christ. Observe, First, How scornfully and disdainfully they speak of them: This people. It is not laos , this lay-people, distinguished from them that were the clergy, but ochlos outos , this rabble-people, this pitiful, scandalous, scoundrel people, whom they disdained to set with the dogs of their flock though God had set them with the lambs of his. If they meant the commonalty of the Jewish nation, they were the seed of Abraham, and in covenant with God, and not to be spoken of with such contempt. The church's common interests are betrayed when any one part of it studies to render the other mean and despicable. If they meant the followers of Christ, though they were generally persons of small figure and fortune, yet by owning Christ they discovered such a sagacity, integrity, and interest in the favours of Heaven, as made them truly great and considerable. Note, As the wisdom of God has often chosen base things, and things which are despised, so the folly of men has commonly debased and despised those whom God has chosen. Secondly, How unjustly they reproach them as ignorant of the word of God: They know not the law; as if none knew the law but those that knew it from them, and no scripture-knowledge were current but what came out of their mint; and as if none knew the law but such as were observant of their canons and traditions. Perhaps many of those whom they thus despised knew the law, and the prophets too, better than they did. Many a plain, honest, unlearned disciple of Christ, by meditation, experience, prayers, and especially obedience, attains to a more clear, sound, and useful knowledge of the word of God, than some great scholars with all their wit and learning. Thus David came to understand more than the ancients and all his teachers, Ps. cxix. 99, 100 . If the common people did not know the law, yet the chief priests and Pharisees, of all men, should not have upbraided them with this; for whose fault was it but theirs, who should have taught them better, but, instead of that, took away the key of knowledge? Luke xi. 52 . Thirdly, How magisterially they pronounce sentence upon them: they are cursed, hateful to God, and all wise men; epikatartoi — an execrable people. It is well that their saying they were cursed did not make them so, for the curse causeless shall not come. It is a usurpation of God's prerogative, as well as great uncharitableness, to say of any particular persons, much more of any body of people, that they are reprobates. We are unable to try, and therefore unfit to condemn, and our rule is, Bless, and curse not. Some think they meant no more than that the people were apt to be deceived and made fools of; but they use this odious word, They are cursed, to express their own indignation, and to frighten their officers from having any thing to do with them; thus the language of hell, in our profane age, calls every thing that is displeasing cursed, and damned, and confounded. Now, for aught that appears, these officers had their convictions baffled and stifled by these suggestions, and they never enquire further after Christ; one word from a ruler or Pharisee will sway more with many than the true reason of things, and the great interests of their souls. II. What passed between them and Nicodemus, a member of their own body, v. 50 , &c. Observe, 1. The just and rational objection which Nicodemus made against their proceedings. Even in their corrupt and wicked sanhedrim God left not himself quite without witness against their enmity; nor was the vote against Christ carried nemine contradicente — unanimously. Observe, (1.) Who it was that appeared against them; it was Nicodemus, he that came to Jesus by night, being one of them, v. 50 . Observe, concerning him, [1.] That, though he had been with Jesus, and taken him for his teacher, yet he retained his place in the council, and his vote among them. Some impute this to his weakness and cowardice, and think it was his fault that he did not quit his place, but Christ had never said to him, Follow me, else he would have done as others that left all to follow him; therefore it seems rather to have been his wisdom not immediately to throw up his place, because there he might have opportunity of serving Christ and his interest, and stemming the tide of the Jewish rage, which perhaps he did more than we are aware of. He might there be as Hushai among Absalom's counsellors, instrumental to turn their counsels into foolishness. Though we must in no case deny our Master, yet we may wait for an opportunity of confessing him to the best advantage. God has his remnant among all sorts, and many times finds, or puts, or makes, some good in the worst places and societies. There was Daniel in Nebuchadnezzar's court, and Nehemiah in Artaxerxes's. [2.] That though at first he came to Jesus by night, for fear of being known, and still continued in his post; yet, when there was occasion, he boldly appeared in defence of Christ, and opposed the whole council that were set against him. Thus many believers who at first were timorous, and ready to flee at the shaking of a leaf, have at length, by divine grace, grown courageous, and able to laugh at the shaking of a spear. Let none justify the disguising of their faith by the example of Nicodemus, unless, like him, they be ready upon the first occasion openly to appear in the cause of Christ, though they stand alone in it; for so Nicodemus did here, and ch. xix. 39 . (2.) What he alleged against their proceedings ( v. 51 ): Doth our law judge any man before it hear him ( akouse par autou — hear from himself ) and know what he doeth? By no means, nor doth the law of any civilized nation allow it. Observe, [1.] He prudently argues from the principles of their own law, and an incontestable rule of justice, that no man is to be condemned unheard. Had he urged the excellency of Christ's doctrine or the evidence of his miracles, or repeated to them his divine discourse with him ( ch. iii. ), it had been but to cast pearls before swine, who would trample them under their feet, and would turn again and rend him; therefore he waives them. [2.] Whereas they had reproached the people, especially the followers of Christ, as ignorant of the law, he here tacitly retorts the charge upon themselves, and shows how ignorant they were of some of the first principles of the law, so unfit were they to give law to others. [3.] The law is here said to judge, and hear, and know, when magistrates that govern and are governed by it judge, and hear, and know; for they are the mouth of the law, and whatsoever they bind and loose according to the law is justly said to be bound and loosed by the law. [4.] It is highly fit that none should come under the sentence of the law, till they have first by a fair trial undergone the scrutiny of it. Judges, when they receive the complaints of the accuser, must always reserve in their minds room for the defence of the accused, for they have two ears, to remind them to hear both sides; this is said to be the manner of the Romans, Acts xxv. 18 . The method of our law is Oyer and Terminer, first to hear and then to determine. [5.] Persons are to be judged, not by what is said of them, but by what they do. Our law will not ask what men's opinions are of them, or out-cries against them, but, What have they done? What overt-acts can they be convicted of? Sentence must be given, secundum allegata et probata—according to what is alleged and proved. Facts, and not faces, must be known in judgment; and the scale of justice must be used before the sword of justice. Now we may suppose that the motion Nicodemus made in the house upon this was, That Jesus should be desired to come and give them an account of himself and his doctrine, and that they should favour him with an impartial and unprejudiced hearing; but, though none of them could gainsay his maxim, none of them would second his motion. 2. What was said to this objection. Here is no direct reply given to it; but, when they could not resist the force of his argument, they fell foul upon him, and what was to seek in reason they made up in railing and reproach. Note, It is a sign of a bad cause when men cannot bear to hear reason, and take it as an affront to be reminded of its maxims. Whoever are against reason give cause to suspect that reason is against them. See how they taunt him: Art thou also of Galilee? v. 52 . Some think he was well enough served for continuing among those whom he knew to be enemies to Christ, and for his speaking no more on the behalf of Christ than what he might have said on behalf of the greatest criminal-that he should not be condemned unheard. Had he said, "As for this Jesus, I have heard him myself, and know he is a teacher come from God, and you in opposing him fight against God," as he ought to have said, he could not have been more abused than he was for this feeble effort of his tenderness for Christ. As to what they said to Nicodemus, we may observe, (1.) How false the grounds of their arguing were, for, [1.] They suppose that Christ was of Galilee, and this was false, and if they would have been at the pains of an impartial enquiry they would have found it so. [2.] They suppose that because most of his disciples were Galileans they were all such, whereas he had abundance of disciples in Judea. [3.] They suppose that out of Galilee no prophet had risen, and for this appeal to Nicodemus's search; yet this was false too: Jonah was of Gath-hepher, Nahum an Elkoshite, both of Galilee. Thus do they make lies their refuge. (2.) How absurd their arguings were upon these grounds, such as were a shame to rulers and Pharisees. [1.] Is any man of worth and virtue ever the worse for the poverty and obscurity of his country? The Galileans were the seed of Abraham; barbarians and Scythians are the seed of Adam; and have we not all one Father? [2.] Supposing no prophet had risen out of Galilee, yet it is not impossible that any should arise thence. If Elijah was the first prophet of Gilead (as perhaps he was), and if the Gileadites were called fugitives, must it therefore be questioned whether he was a prophet or no? 3. The hasty adjournment of the court hereupon. They broke up the assembly in confusion, and with precipitation, and every man went to his own house. They met to take counsel together against the Lord and his Anointed, but they imagined a vain think; and not only he that sits in heaven laughed at them, but we may sit on earth and laugh at them too, to see all the policy of the close cabal broken to pieces with one plain honest word. They were not willing to hear Nicodemus, because they could not answer him. As soon as they perceived they had one such among them, they saw it was to no purpose to go on with their design, and therefore put off the debate to a more convenient season, when he was absent. Thus the counsel of the Lord is made to stand, in spite of the devices in the hearts of men. In this chapter we have, I. Christ's evading the snare which the Jews laid for him, in bringing to him a woman taken in adultery, ver. 1-11 . II. Divers discourses or conferences of his with the Jews that cavilled at him,

The officers. Those who had been appointed ( Jn 7:32 ) to take him. It seems that Jesus was in the midst of the people addressing them, and that they happened to come at the very time when he was speaking. They were so impressed and awed with what he said that they dared not take him. There have been few instances of eloquence like this. His speaking had so much evidence of truth, so much proof that he was from God, and was so impressive and persuasive, that they were convinced of his innocence, and they dared not touch him to execute their commission. We have here, 1st. A remarkable testimony to the commanding eloquence of Jesus. 2nd. Wicked men may be awed and restrained by the presence of a good man, and by the evidence that he speaks that which is true. 3rd. God can preserve his friends. Here were men sent for a particular purpose. They were armed with power. They were commissioned by the highest authority of the nation. On the other hand, Jesus was without arms or armies, and without external protection. Yet, in a manner which the officers and the high-priests would have little expected, he was preserved. So, in ways which we little expect, God will defend and deliver us when in the midst of danger. 4th. No prophet, apostle, or minister has ever spoken the truth with as much power, grace, and beauty as Jesus. It should be ours, therefore, to listen to his words, and to sit at his feet and learn heavenly wisdom.

(q) "Never man spake like this man" Lk 4:22.

Are ye also deceived? They set down the claims of Jesus as of course an imposture. They did not examine, but were, like thousands, determined to believe that he was a deceiver. Hence they did not ask them whether they were convinced, or had seen evidence that he was the Messiah; but, with mingled contempt, envy, and anger, they asked if they were also deluded. Thus many assume religion to be an imposture; and when one becomes a Christian, they assume at once that he is deceived, that he is the victim of foolish credulity or superstition, and treat him with ridicule or scorn. Candour would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candour in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God.

Hath any of the rulers - Men of rank or eminence, or of the Pharisees - Men of learning or religion, believed on him?

The rulers. The members of the Sanhedrim, who were supposed to have control over the religious rites and doctrines of the nation. The Pharisees. The sect possessing wealth, and office, and power. The name Pharisees sometimes denotes those who were high in honour and authority. Believed on him. Is there any instance in which those who are high in rank or in office have embraced him as the Messiah? This shows the rule by which they judged of religion. 1st. They claimed the right of regulating the doctrines and rites of religion. 2nd. They repressed the liberty of private judgment, stifled investigation, assumed that a new doctrine must be heresy, and laboured to keep the people in inglorious bondage. 3rd. They treated the new doctrine of Jesus with contempt, and thus attempted to put it down, not by argument, but by contempt, and especially because it was embraced by the common people. This is the way in which doctrines contrary to the truth of God have been uniformly supported in the world; this is the way in which new views of truth are met; and this the way in which those in ecclesiastical power often attempt to lord it over God's heritage, and to repress the investigation of the Bible. (r) "any of the rulers" Jer 5:4,5, Jn 12:42, 1Cor 1:26

This people. The word here translated people is the one commonly rendered the multitude. It is a word expressive of contempt, or, as we would say, the rabble. It denotes the scorn which they felt that the people should presume to judge for themselves in a case pertaining to their own salvation. Who knoweth not the law. Who have not been instructed in the schools of the Pharisees, and been taught to interpret the Old Testament as they had. They supposed that any who believed on the humble and despised Jesus must be, of course, ignorant of the true doctrines of the Old Testament, as they held that a very different Messiah from him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which the Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever presented to man that in a proper manner regards the poor, the ignorant, and the needy. Philosophers and Pharisees, in all ages, have looked on them with contempt. Are cursed. Are execrable; are of no account; are worthy only of contempt and perdition. Some suppose that there is reference here to their being worthy to be cut off from the people for believing on him, worthy to be put out of the synagogue (See Jn 9:22 ); but it seems to be an expression only of contempt; a declaration that they were a rabble, ignorant, unworthy of notice, and going to ruin. Observe, however, 1st. That of this despised people were chosen most of those who became Christians. 2nd. That if the people were ignorant, it was the fault of the Pharisees and rulers. It was their business to see that they were taught. 3rd. There is no way so common of attempting to oppose Christianity as by ridiculing its friends as poor, ignorant, and weak, and credulous. As well night food, and raiment, and friendship, and patriotism be held in contempt because the poor need the one or possess the other.

But this populace, who know not the law - This ignorant rabble; are accursed - Are by that ignorance exposed to the curse of being thus seduced.

Nicodemus, he that came to him by night - Having now a little more courage, being one of them - Being present as a member of the great council, saith to them - Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him?

Nicodemus. See Jn 3:1. One of them. That is, one of the great council or Sanhedrim. God often places one or more pious men in legislative assemblies to vindicate his honour and his law; and he often gives a man grace on such occasions boldly to defend his cause; to put men upon their proof, and to confound the proud and the domineering. We see in this case, also, that a man, at one time timid and fearful (comp.) Jn 3:1 ), may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man intrusted with authority or office fearlessly to defend the truth of God, and, when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender. (s) "he that came" Jn 3:2 (4) "to Jesus", "to him"

Doth our law, &c. The law required justice to be done, and gave every man the right to claim a fair and impartial trial, Lev 19:15,16, Ex 23:1,2, De 19:15,18. Their condemnation of Jesus was a violation of every rule of right. He was not arraigned; he was not heard in self-defence, and not a single witness was adduced. Nicodemus demanded that justice should be done, and that he should not be condemned until he had had a fair trial. Every man should be presumed innocent until he is proved to be guilty. This is a maxim of law, and a most just and proper precept in our judgments in private life. (t) "Doth our law" De 17:8, Prov 18:13

Art thou also of Galilee? Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well that he was not of Galilee, but they meant to ask whether he also had become a follower of the despised Galilean. Ridicule is not argument, and there is no demonstration in a gibe; but, unhappily, this is the only weapon which the proud and haughty often used in opposing religion. Ariseth no prophet. That is, there is no prediction that any prophet should come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Comp. Jn 1:46. They assumed, therefore, that Jesus could not be the Christ. (u) "Out of Galilee" Isa 9:1,2

They answered - By personal reflection; the argument they could not answer, and therefore did not attempt it. Art thou also a Galilean? - One of his party? Out of Galilee ariseth no prophet - They could not but know the contrary. They knew Jonah arose out of Gethhepher; and Nahum from another village in Galilee. Yea, and Thisbe, the town of Elijah, the Tishbite, was in Galilee also. They might likewise have known that Jesus was not born in Galilee, but at Bethlehem, even from the public register there, and from the genealogies of the family of David. They were conscious this poor answer would not bear examination, and so took care to prevent a reply.

And every man went unto his own house. There is every mark of confusion and disorder in this breaking up of the Sanhedrim. It is possible that some of the Sadducees might have joined Nicodemus in opposing the Pharisees, and thus increased the disorder. It is a most instructive and melancholy exhibition of the influence of pride, envy, contempt, and anger, when brought to bear on an inquiry, and when they are manifestly opposed to candour, to argument, and to truth. So wild and furious are the passions of men when they oppose the person and claims of the Son of God! It is remarkable, too, how God accomplishes his purposes. They wished to destroy Jesus. God suffered their passions to be excited, a tumult to ensue, the assembly thus to break up in disorder, and Jesus to be safe, for his time had not yet come. "The wrath of man shall praise thee; the remainder of wrath shalt thou restrain," Ps 76:10.

And every man went to his own house - So that short plain question of Nicodemus spoiled all their measures, and broke up the council! A word spoken in season, how good it is! Especially when God gives it his blessing.