BERITH PRESS · ENGLISH ANNOTATIONS · 1657

ANNOTATIONS ON THE GOSPEL

ACCORDING TO ST. JOHN

THE ARGUMENT AND CHAPTERS 1–21

THE ARGUMENT

The holy penmen appointed by God to write the Gospel of Jesus Christ were some apostles, as Matthew and John; and some apostolical men their disciples, as Mark and Luke.

John was one of those whom Christ named Boanerges, Sons of Thunder; James his brother, and son of Zebedeus (Mark 3:17). His calling is recorded, Matt. 4:21. He was the beloved disciple, usually present at Christ’s chief miracles; as, on Tabor (Matt. 17:1), in raising Jairus’s daughter from the dead (Mark 5:37), and so in his passion in the garden, and under the cross while he suffered, where Christ commended his mother to his care. He lived longest of the apostles. In Domitian’s time, he was banished into the isle Patmos, where he wrote the Revelation: after which, under Nerva, he was recalled to Ephesus (being aged about 97 years, which was the one hundredth year of our Lord), where he wrote this Gospel, some say, at the entreaty of the Christians of Asia, for the refutation of Ebion, Cerinthus, and others, who blasphemously denied the Deity of Christ. Having therefore read the other three evangelists, recording principally those things which concerned the humanity and miracles of Christ; that which they omitted concerning his Deity and doctrine, this high-flying eagle discovers; his main end being to show that Christ is indeed the very Son of God, God manifested in the flesh, coequal, coeternal, consubstantial with the Father; and that we believing in him may have eternal life, John 20:31: which he lays down by three main arguments: first, from the effects; as before his incarnation, in the creation of the world; after his incarnation, by his miracles. Secondly, from the testimony of men (Moses, the prophets; John Baptist, and the apostles) and of God the Father and the Holy Ghost, evidently declaring him such. Thirdly, from his doctrine peculiar to the Messias, speaking with power, as he that had the word of eternal life; not as the scribes and Pharisees, as Matthew noted, Matt. 7.

First therefore, he shows that Christ is very God, as very man: as also, how he was manifested; what disciples he first had, and what beginning of miracles, unto his first ascension to Jerusalem, chs. 1–2.

Secondly, how, about the first Passover there mentioned, he entered on his public ministry, casting the buyers and sellers out of the temple; instructed Nicodemus concerning regeneration; returned into Galilee; discoursed with the Samaritan at Jacob’s well, about true worship.

Thirdly, how at the feast he went again to Jerusalem, and healed the lame man at Bethesda, ch. 5.

Fourthly, how at another Passover he fed 5,000. Walked on the sea, and taught concerning the Bread of Life, at which many were offended, ch. 6.

Fifthly, how he went up to the feast of tabernacles, and taught in the temple, ch. 7. He dismissed the adulteress, by touching the conscience of her accusers, ch. 8. Heals the blind, ch. 9. Discoursed of the good Shepherd, ch. 10. Raised Lazarus, ch. 11. Returned into the city with great acclamations of the people, ch. 12. Washes his disciples’ feet: admonished concerning Judas’s treason, and Peter’s denial, ch. 13. Taught and comforted his disciples, chs. 14, 15, 16. Prayed to his Father, ch. 17. Suffered, chs. 18 and 19.

Lastly, how he rose again from the dead, and appeared to many, chs. 20–21.

CHAPTER 1

1. {In the beginning} 1 John 1:1. ἐν ἀρχῇ, that is, ἀπ’ ἀρχῆς, from before the beginning of any creatures: quod in principio erat, nunquam non erat, Fulgentius ad Thrasimund. That which was in the beginning was ever. So Chrysostom, hom. 2, says in the beginning was, is nothing else but εἶναι ἀεί, &c., ever to be, from eternity, in the beginning, not temporal, determinate, or to be measured by time; but indeterminate, eternal, and before all time, Col. 1:17. ἡ ἀρχὴ ἐν ἀρχῇ ἦν ὁ λόγος, Greg. Nazianzen, orat. 35: the Word was the beginning, in the beginning: the meaning is, the Word, that is the Son of God, had not beginning with the creatures, but was before their beginning from eternity.

{was} Not made when the creatures were, but before any of them were, he was. This ἦν is as much as ὑφίστατο, he was in being. Being is most proper to God; who is יהוה; that name is of היה Haia, fuit, extitit: it signifies God, qui fuit, est, & erit. See Avenar. in יהוה. The Greeks express it by ὁ ὤν, who is, or truly subsists: by whom all things were made, in whom they have their being. See Rev. 1:4. See V. Shindler, Pentaglot. in היה. See Exod. 3:14. The 70 there have, ὁ ὤν, the being or existence, as Suidas gives it, ὑπάρχων; it is properly spoken ἐπὶ Θεοῦ, of God, and is as much as αἴδιος—eternal: for he is his own eternal being; so is none of the creatures, they have being of and in him, Acts 17:28, and had beginning in time from him.

{the Word} The promised Messias of whom God spoke before to all the fathers (it is usual with the Hebrews to put דבר dabar for a word, or work, and thing, as Gen. 24:50, where the 70 have τὸ πρᾶγμα; see Deut. 19:3; 1 Kings 6:19 and 12:24; Ps. 28:2, &c.), and he is the same who is the only interpreter of the Father, verse 18, by whom God revealed his will to the prophets, Heb. 1:1. See Jer. Paulin. ep. 2, l. 2. This is, verbum substantiale, non prolativum. As Fulgent. ad Thrasimun. l. 1 expresses a substantial or subsisting word, &c.

{was with God} Coeternal, consubstantial, coequal with the Father, Æqualis vera divinitate, equal in his true Divinity, less in his true humanity. Fulgent. de fide orth. ad Donat. See Prov. 8:22; 1 Cor. 1:24.

{and the Word was God} Christ is eternal God, Deus Patri, ὁμοούσιος, and συναΐδιος, consubstantial and coeternal with the Father. See the Nicene Creed. Athanas. Tom. 1, ad Jovian. ep. de fide. Christ the Son of God did not then begin to be, when he was manifested in the flesh; but was God from all eternity, made flesh in the last times. Primam quippe nativitatem filii, nullatenus præcessit eternitas patris: cujus tamen secundæ nativitati præcessit temporalis nativitas matris: for the eternity of the Father did not at all precede the first nativity of the Son; whose second nativity yet the temporal nativity of his mother preceded. Fulgentius, qu. 5, de fi. orth. ad Donat.

2. {the same was, &c.} Gen. 1:1. God of the same substance with the Father, God of Gods; not by multiplication of the essence, but by unity of the Deity: for as Greg. Nazianzen says, orat. 37, the Father was that true light, &c., and the Son was that true light, &c., and the Holy Ghost was that true light, ἦν, καὶ ἦν, καὶ ἦν, ἀλλ’ ἓν ἦν. Φῶς, καὶ φῶς, καὶ φῶς· ἀλλ’ ἓν φῶς, εἷς Θεός. Here is a was, and was, and was, and yet but one was, or being; light, and light, and light, yet but one light, one God. So that the Word was in the beginning with God, ὡς μὲν πρὸς τὴν πηγὴν ποταμός, as Athanas. Tom. 1, ad Serap., expresses it, as the stream to (or in respect of) the fountain.

3. {all things were made by him} See Col. 1:16; Heb. 1:2, 3. This declares the Deity of Christ, for none can create, but God only. So is he equal with the Father, because all things were made by him; and less than the Father (in respect of his humanity) in that he was made of a woman, &c., Gal. 4:4. All things subsisting were made by him: yet no sin was made by him, because that is no substance or nature; but the corruption of nature, as Prosper shows, Epigr. See Gen. 1 and 2. He only is the true God: false gods made not heaven and earth, Jer. 10:11. The creatures can make something of a preexistent matter; but to create, which is to make something of nothing, οὐκ ἐξ ὄντων, 2 Macc. 7:28, or rather as the 70 read it, ἐξ οὐκ ὄντων, of that which had no being before, this is peculiar to God; this neither men nor angels can do: hence there is proved the Deity of Christ.

4. {in him} In Christ the eternal Word; before he created the world: or in is put for διὰ; so it shows the cause of the creatures’ life effectricem, and conservatricem; effecting and preserving, Heb. 1:2, 3; Acts 17:25, 28.

{was the light of men} The fountain of reason and understanding to men, made to God’s own image: he speaks not here of angels, but of men; not of the Jews only, but of all sorts of men, as Chrysostom notes.

5. {and the light} Christ, who illuminates by the Holy Ghost, ὁ Χριστός ἐστιν ὁ ἐν αὐτῷ φωτίζων, Athanas. ad Serap. It is Christ who enlightens in (or by) him. And as the sun is not lessened, or made more dim, by giving his light to multitudes; so neither is Christ after he created the world, and these numberless creatures; ἀνελλιπὴς, μένει μηδὲν ἐλαττούμενος, οὐδὲ ἀτονῶν ἐκ τῆς δημιουργίας τῆς πολλῆς, Chrysost. hom. 4, in Joh. 1. He remains indeficient, perfect, neither diminished, nor languid by that great work.

{shineth in darkness} In man’s mind (after the fall, full of darkness, Rom. 1:21). Such is carnal wisdom, Rom. 8:7, and in the world, as that is a clear speculum of God’s wisdom, Rom. 1:20.

{comprehended it not} Understood it not, 1 Cor. 2:14. Neither acknowledged Christ, as verse 10, to know things appertaining to the kingdom of heaven, non dat natura, sed gratia, nature gives not, but grace, says Fulgentius ad Theod. ep. 6. See 1 Cor. 2:14.

6. {there was a man} Matt. 3:1; Luke 1:5, 17, 80 and 3:2. One truly man, though so excellent, as that Christ testified, Matt. 11:11, among them that are born of women, there hath not risen a greater than John the Baptist. Christ so being man, that, lateret in eo Deus, Aug., there was sent before him a great man, by whose testimony he might be known to be more than man, concerning whom he testified.

{sent from God} Therefore (Mal. 3:1) he is called מלאך malach, 70, ἄγγελόν μου, my angel, which signifies a messenger or ambassador of Christ (Mark 1:2, 3) to prepare his way, by manifesting him to Israel. See Luke 3:2. God assigned him to his office, and sanctified him thereto from the womb, Luke 1:15, and by his word which came to him in the wilderness, Luke 3:2.

{whose name was John} Luke 1:13, 60, 63. Syriac יוחנן Juchannan; which name (says Theophylact) is interpreted Θεοῦ χάρις, the grace of God; Hebr. יוחנן or יהוחנן Jochanan or Johhanan (see V. Shindl. pent. in חנן). Gr. Ἰωάννης, thence our name John.

7. {witness of the light} Christ the light; witnessing, and declaring, preaching, and testifying to Israel, that this Jesus Son of the patriarch Abraham, and King David, was their promised and expected Messias.

{through him} That is, John’s testimony and ministry: not because he wanted man’s testimony, as Chrysost. notes, hom. 5, but that men might believe: it was only for our sakes that he became man, and subjected himself to the testimony of man.

8. {he was not that light} John Baptist was not Christ, that increated light, which the Jews once supposed, Luke 3:15, 16.

9. {that was} Christ was the eternal light, before John testified of him.

{the true light} αὐτοφῶς, Light itself, Original light; which properly deserved the name of light, a light by nature; not only by participation, as the creature has light. The light promised to enlighten the Gentiles, which sate in darkness, Matt. 4:15; Isa. 42:6; 49:6; Luke 2:32; Acts 13:47.

{that cometh into the world} Which is born: he speaks of the common benefit of reason and understanding: no man is born without this light: though infants have little or no use of reason, yet have they a reasonable soul, apt to understand, though by reason of the infirmity of body, they little do.

10. {the world was made by him} As verse 3. Heb. 11:3. Who is the eternal Word, and wisdom of God. See Prov. 8:22, &c.

{knew him not} God’s wisdom, power, and glory shined in all the creatures, yet they knew him not, nor glorified him as God. See Ps. 19:1; Rom. 1:23. Of his manifestation in the flesh he speaks, verse 11. They of whom the world was not worthy (Heb. 11:38) knew him, but they who love the world, know not the Maker thereof. The worldly man acknowledges him not, though he know as much as shall serve to convince his conscience: here he calls the wicked multitude, ignorant and blind sinners, the world, as Chrysostom notes: the saints before his incarnation knew him, and expected salvation by him.

11. {he came into his own} To Israel his own peculiar people: though he were in the world before (for he made, and by the same power still sustains and continues all the courses of nature in all the creatures, Heb. 1:2, 3; John 5:17), yet he seemed not to be present τῷ μήπω γνωρίζεσθαι, for that he was not yet known, or manifested, Chrysost. hom. 7. He came to his own land, Ps. 33:12 and 78:71 and 79:1, &c., which he chose of all the world, for the people by whom, and the place in which he would be worshiped: so as being of the seed of Abraham, the land of Canaan was his own country; and as the Son of David, Jerusalem was his: to these he came, not because he had need of them; but because they had need of him their promised Savior and Redeemer; yet so foolish was this ingrateful people, that they would not receive him.

{received him not} Acknowledged him not for their Messias.

12. {but as many as received him} By true faith and obedience: which (says Fulgentius ad Monim. de præd. l. 1), because the evil will of man could not deserve, non est ejus causa, nisi sola Dei voluntas bona; there is none other cause thereof than the good will of God (see Phil. 2:13), who, though he would have all men good, yet compels he no man: but persuades and draws, as Chrysostom notes: making men willing of unwilling, by his preventing grace.

{power to, &c.} This dignity, right, or privilege, 1 John 3:1, adoption of sons, Gal. 4:5: to be counted worthy of the kingdom of God, 2 Thess. 1:5.

{on his name} In Christ, our Mediator and Savior.

13. {the will of the flesh} That corrupt nature of man which is contrary to the Spirit: not by any natural course. See Gal. 5:17.

{but of God} Of God, the fountain of regeneration and free grace.

14. {the Word was made flesh} Matt. 1:26. The Word, the Son, not the Father, nor the Holy Ghost, became man, not by confusion of natures, but by uniting the divine and human natures in one person of Christ, God and man. Thus would the eternal Word become flesh, Quando, quod fecerat, factus, opus suum dignatus est reparare. Fulgentius de myst. mediator. ad Thrasym. l. 1. When being made, such as himself made, he vouchsafed to (become man for the) repair (of man) his own work. He became flesh, that is, man of a reasonable soul and human body; for so the Hebrews by בשר basar, flesh (as the Greeks by σάρξ) understand the whole man, consisting of body and soul, Gen. 6:12; Job 12:10; Isa. 40:5; Rom. 3:20, &c. He became man, non mutando quod erat, sed assumendo quod non erat. August. Pascent. ep. 174. Not by changing the Godhead, but by assuming the manhood. So he became man as still remaining God: the Godhead became not a manhood; nor the humanity, a Deity: he was made flesh; that is, made himself, or assumed flesh in which, manifestaretur sensibus hominum, Aug. de trin. l. 5, c. 11, he might be manifested to the senses of men: the Nicene Synod excellently determined it, ὥσπερ ἡμεῖς τὸ πνεῦμα λαμβάνοντες οὐκ ἀπόλλυμεν τὴν ἰδίαν ἑαυτῶν οὐσίαν· οὕτως ὁ Κύριος γενόμενος δι’ ἡμᾶς ἄνθρωπος, καὶ σῶμα φορέσας, οὐδὲν ἧττον ὢν Θεός. (Athanas. Tom. 1, Synod. Nicen. contr. Ar. decret.) The meaning is, as we receiving the Spirit of God, do not thereby lose our own being: so the Lord Jesus, becoming man for our sakes, and bearing a human body, does notwithstanding still remain God unchangeable: his taking on him the form of a servant was not any lessening of his Deity; because (says Fulgentius de incarn. & gr. Dom. c. 2), hoc habet, semper esse quod est: he has ever the same being. Be comforted you sons of God in the sorrows of transitory flesh and blood: we now decay, and must see corruption; but who can fear the resurrection of this now corruptible flesh? Who can but seriously consider that Christ, God eternal, became flesh, to redeem this body (as well as soul) of ours? Quid futurus est homo, propter quem, Deus factus est homo? Prosper. sent. ex Aug. 310. What shall man once be, for whom God became man? And again, the Deity of the eternal Word, coequal with God the Father, became partaker of our mortality, that we might be made partakers of his Holy Spirit. And as Chrysostom says, hom. 10, the beloved Son of God became the Son of Man, that he might make the sons of men the sons of God.

{and dwelt among us} ἐσκήνωσεν. It signifies a dwelling in tents, or tabernacles: a short time he was bodily present with men, until his ascension: quasi habuit inter nos tabernaculum. Budæus, as if he had a tabernacle among us.

{beheld his glory} The manifestation of his divine Majesty, not only in his transfiguration, Matt. 17:2; 2 Pet. 1:19, but also in many works, which showed his power and glory, John 2:11 and 11:4.

{as the only begotten} As signifies not here similitude, but identity, the very truth: such glory as became the Son of God, and was a certain testimony of his Deity. Fulgentius, object. Ar. discus., notes the difference between unigenitus, the only begotten, and primogenitus, the first begotten: in that divine and incomprehensible generation, in which before all times he is God of God, he is the only begotten, the Son by nature: but in this generation wherein he became flesh, he is the firstborn of every creature, or the firstborn among many brethren, Rom. 8:29, that is, of those whom he vouchsafed, through faith, to adopt his brethren.

{full of grace} See Col. 1:19 and 2:9. As if he said, he did indeed visibly converse, as man with man among us, but with that fullness of grace and truth, which never before appeared in any of the sons of men. By grace, understand all the essential properties of the Godhead, power, wisdom, righteousness, goodness, mercy, truth, &c., which were in the Son, by that eternal and incomprehensible generation, wherein the Father communicated his essence unto him. And we saw his glory, in many effects of his Deity, miracles, transfiguration, resurrection, ascension, and mission of the Holy Ghost, enabling us with gifts of tongues, and knowledge of the truth to preach the Gospel, and to confirm the same with miracles.

15. {cried} Freely and publicly, as verse 23. Not in a corner, nor privately, or before few that heard, but freely, boldly, and publicly: he alludes to Isa. 43; Isa. 58:1.

{cometh after me} As one baptized of me: before whom I am sent to prepare his way.

{for he was before me} More excellent than I: before me, as the Lord is before his servant: incomparably better than I: for when John preached these things, Christ was not much known by great works done, as afterwards: and the people inclined to think that John was Christ, Luke 3:15.

16. {of his fulness} Col. 1:19. Christ is the fountain of grace, then fully opened, and flowing out, when he came and showed himself to the world, Zech. 13:1; John 4:14 and 7:38, 39. Of whose fullness all we who believe have received the gifts of grace and sanctification, every one according to the measure of the gift of Christ, Eph. 4:7; Eph. 2:8.

{grace for grace} Or grace upon grace: abundance of grace, and increases of graces one by another, according to which Christ says, to him that hath it shall be given, and he shall abound, Matt. 13:13. A following grace, after a right use of the grace received: so the Gospel is the power of God to salvation to every one that believes, Rom. 1:16. God gives all, both the planting and increase; the talent and the right use thereof: and so in giving more and more grace, he does but crown his own gifts: as when he gives knowledge, and a heart to live thereafter; adding thereto, constancy, perseverance, patience, more lively hope of salvation by Christ, &c., here is an accumulation and giving of grace upon grace, and one grace by mediation of another; yet all is but his own gift to us, and work in us, who works all according to the good pleasure of his will, Eph. 1:5, 9; Phil. 2:13. On the contrary part also it is very considerable (which the learned Is. Casaubon, Exercit. 15.3, observes) that God in his just judgment punishes willful ignorance, with necessity of not knowing his will to salvation (see 2 Thess. 2:10, 11; Rom. 1:21, &c.), to which he cites the saying of a Rabbin, in Pirke Anoth, c. 4, Merces præcepti est præceptum, & merces transgressionis est transgressio; the meaning is, that God rewards the keepers of his laws, by giving them grace every day more and more carefully to keep them; and (justly punishing sin by sin) he gives over the neglecters and transgressors of his law to more and more negligence, and therein to final destruction. Fulgentius, de præd. ad Monim. l. 1, understands by grace for grace, the grace of eternal glorification, for the grace of undue justification; so as the grace of justification, by an undeserved benefit puts away all evil merit, and confirms the good by a continual assistance, &c. And it is therefore not unjustly called grace, because God not only rewards his own gifts with gifts, but also because there the grace of divine retribution so much abounds, that it incomparably and unspeakably exceeds all merit of man’s will and work, though good, and given of God. That all is of free grace, the same expresses, de incarn. & gra., &c., saying, a man willingly has faith, Sed deus, qui fidem donat, ipse hominis mutat & dirigit voluntatem: but God who gives faith (Eph. 2:8) himself changes and directs the will of man, so that he may believe and obey the Gospel.

17. {by Moses} By the ministry of Moses, Gal. 3:19.

{but grace and truth} That is, the exhibition of those things which were promised and prefigured in the law: so he opposes the law, to grace and truth; and because the moral law did but show the disease, Rom. 7:7, which Christ only heals; and the ceremonial law only shadowed out that which Christ performed for us: so as Prosper says, the law was given, that grace might be sought for: grace was given that the law might be fulfilled, &c. Grace and truth are by Christ; forasmuch as, by the sacrifice of his death prefigured in the legal sacrifices, he satisfied the justice of God, for the sins of the elect, obtained favor and peace with God for them, and regenerates them with his Spirit. For grace is it, by which God renders, malis bona, good to evil (who as Prosper says, de vocat. Gent. l. 1, c. 8, Opus suum, opere suo reparat, repairs his own work, with his own work), whereby he freely prevents the evil to make him just, and follows the just (with supplies of grace) that he may not (again) become wicked: he prevents him that is fallen, that he may rise again; and follows him whom he has raised, that he may not fall away: prevenit, donans homini bonam voluntatem: subsequitur bene volentem, operando in illo boni operis facultatem, Fulgentius de prædest. l. 1. He prevents, by giving man a good will: he follows him willing well, by working in him ability to do the good work.

18. {No man hath seen God} 1 John 4:12; 1 Tim. 6:16. That is the essence of God: see hereof Augustine ep. 6. We do not (said Minucius Felix Octav., answering a heathen idolater) show our God, whom we adore, neither do we see him: yea, hence we believe him to be God, because cum sentire possumus, videre non possumus: we perceive him present when he thunders, raises storms, restores calms, in all his works, but see him with mortal eyes we cannot, who is more pure than any sense can apprehend. The eyes say, if he be not colored, per nos non intravit: he has not passed in by us: the ears say, if he made no noise, he passed not in by us, &c. Augustine tom. 9, Soliloq. c. 31. Lo he goeth by me, and I see him not, Job 9:11. Would you see God with carnal eyes, when as yet you cannot see your own soul, by which you live, speak, (and feel)? The wind blows, you hear the sound, and feel the violence thereof, yet cannot see it; how much less can you in this dark house of clay see the incomprehensible being of God. When he appeared to Abraham, Moses, or the prophets, he did comply with their present infirmity, showing them his presence, by such an appearance as they could apprehend. We see him now in his works, we know and believe in him through Christ: for as Fulgentius says well, Object. Ar. discus., true faith is not ignorant of that it believes, though as yet it cannot see that which it hopes and believes: we shall more clearly see him in the life to come, 1 John 3:2.

{the bosom} Most dear, united in nature, and acquainted with all his secrets. See ch. 13:22, 23. He is one with the Father, John 10:30. Therefore they have one omniscience, one will, which no creature could have known, except he had revealed it by Christ his eternal Word: this word, bosom, is accommodated to our capacity, and taken from our common use of speaking, who say a bosom-friend, when we mean one who knows, and is acquainted with all our desires, designs, and counsels.

{declared him} Gave us the knowledge of God, otherwise unsearchable.

19. {who art thou} For they doubted whether he were not the Christ, Luke 3:15. They not so much inquired of his name, or family, which probably was sufficiently known; he being the son of Zacharie the priest; as of his office, and authority, so (as he did) to preach, baptize and gather disciples and followers; they were not ignorant that in the time of Messias, the people should be baptized for remission of sin; according as it is written, Ezek. 36:25, then will I sprinkle clean water upon you, and you shall be clean, &c. Now this, as the prophecies concerning John Baptist, Isa. 40:3; Mal. 3:1; Mal. 4:5; the admirable things concerning John’s nativity; the inquiry of the wise men for Christ the late born King of the Jews, notoriously troubling Herod and Jerusalem, about thirty years then last past; the immane and barbarous murder of so many infants by Herod, the extraordinary austerity and course of John’s life, and common expectation of the people with all these forecited things, comparing the times for the coming of the Messias; concluded that either John was the Messias, or his forerunner, who would tell them some news of his approach, and manifesting himself to Israel, therefore the governors of the church sent to him to inquire.

20. {he confessed} Plainly and openly as Acts 13:25.

21. {art thou Elias?} They understood that literally which is spoken, Mal. 4:5, which Christ interprets of John Baptist, Matt. 17:14. And the angel plainly told his father Zachary, Luke 1:17, that he should go before the face of Christ in the spirit and power of Elias, Non in anima ejus, nec in carne, Tertul. de anim. c. 35, fine. Neither in his soul, nor flesh, but in that excellency of Spirit which the Lord would give him, as he gave of the Spirit of Moses to the seventy elders, Num. 11:16, 17, 25; John here denies that he is Elias in their sense.

{art thou that Prophet} Or a prophet; spoken of Deut. 18:15. They expected some notable prophet, verse 25; John 7:40, 41 and 6:14. Whereas Moses spoke of a succession of prophets, such as God would raise them, until the coming of Christ, the head of all prophets.

22. {That we may give an answer to them} To the Sanhedrin, or great council; whose authority they tacitly allege, that they might receive from him some satisfactory answer, to carry back with them.

{what sayest thou of thyself?} Seeing you are not as we supposed you; declare yourself; whom profess you yourself to be?

23. {I am the voice} Isa. 40:3; Matt. 3:3; Luke 3:4. One whose office is to lift up his voice, and cry in the ears of deaf sinners.

{in the wilderness} See Luke 3:2.

{make straight} εὐθύνατε, make plain: Isaiah, in the letter spoke of their marvelous deliverance under Cyrus, which was a type of our spiritual deliverance by Christ, as if he had said, though the obstructions and difficulties hindering Israel’s return from Babylon to Jerusalem be such as may make it seem impossible for them ever to pass through them, yet the almighty power and providence of God should so bring it to pass, as if so be the way of itself, rough and impervious, should have been evened by scavengers or harbingers of princes, to go that way, so that they should safely, quietly and easily overcome their voyage. See Isa. 41:18, 19 and 43:19, 20; Ezra 1:3, 4, 5, 6 and 7:7, 28 and 8:21, 23, 31, &c. And so shall it be in the return of Israel to God by Christ, and that was the thing which John was to proclaim. See on Isa. 40:3, 4.

24. {The Pharisees} A most strict sect of the Jews, Acts 26:5. See on Luke 14:1. And men of chief authority among the Jews, by dignity, priests and Levites, by sect Pharisees; no wonder that they peremptorily interrogated John concerning his baptizing, which (out of their opinion of singular knowledge, and authority) seemed to them unlawful, because they commanded it not, who for matters ecclesiastical had the primacy and chief authority in Israel.

25. {why baptizest thou?} By what authority? Or, who gave you authority, to institute a new sacrament, that indeed belongs to God alone, of whose covenants the sacraments are seals.

26. {I baptize with water} Unto amendment of life, Matt. 3:11, that you may repent, Acts 19:4. But Christ gives the inward effect, who is the author of baptism, whereof John was but a minister.

27. {He it is who coming after me} Matt. 3:11. See Acts 19:4. This ὀπίσω μου, after me, relates to that which Zachary said, Luke 1:76, Thou shalt go before the face of the Lord, to prepare his ways; the meaning is, he that follows my outward baptism with the inward effect thereof: not baptizing with water only, as I, who am but a servant; but with the Holy Ghost, not only exhorting men to repent, and leave their sins, but giving repentance, forgiving and washing away all their sins. See verse 15.

28. {Bethabara} Judg. 7:24. It was a passage into Canaan, and as well a type, as place of baptism, the entrance into the church of Christ, and the eternal rest which remains for us, Heb. 4:9.

29. {Behold} John shows and points out Christ present; herein he was more than a prophet; the prophets foretold of Christ’s coming after many years, but John had the honor to point him out then present, when he proclaimed him.

{the Lamb of God} Alluding to the paschal lamb: in Christ is the substance of all legal sacrifices to take away sins; which he did, suffering for them as man, and remitting them as God, he was the lamb metaphorically, in respect of his meekness and patience, see Isa. 53:7, and also as he was a sacrifice for our sins, ὁ ἀμνὸς τοῦ Θεοῦ: sent of God, and accepted of God: the article has much emphasis, to express his dignity and to distinguish him as from the typical lamb, and other legal sacrifices, so also to show his relation to all that the law prefigured, or the prophets foretold concerning him, as if he said, this is he, to whom all these point.

{which taketh away the sin, &c.} ὁ αἴρων, who takes away, as Luke 6:29, 30, or who bears: the Syriac interpreter gives it, ille qui tollit, &c. It was not possible that the blood of bulls and goats should take away sins, Heb. 10:4. This only is he who does it, he takes them away continually; for though he suffered but once, yet the virtue thereof shows a continual fountain to cleanse us from our sins, though not altogether, ut non sint, (for yet we are partly flesh and partly Spirit) yet ut non imputentur, that they shall be no more imputed: be comforted you penitent sinners who can at last repent; no length of time can prejudicate God’s mercy: no repentance (if true and serious) can be too late with God, in whose sight all things both past and future are present: if the continuance of sins could have overcome the mercy of God, Christ would not have come in the last age of the world to take away the sins thereof. Fulgent. venanti. ep. 7. He takes them quite away, ita ut non sint, quorum memor non erit. Ambros. l. 5, ep. 18. So that (in effect) they are not, which he will no more remember.

{sin of the world} The root (original sin) and the branch, the actual, which is mortified, in them by the Spirit, who in baptism put on Christ, the new man, and put off the old man, crucified, dead and buried: see hereof Rom. 6 and 7, where he mentions σῶμα τῆς ἁμαρτίας, the body of sin, τῆς ἁμαρτίας, sin; because he treats not there of remission of sins, as it is one part of justification, but concerning sanctification in us begun: which remission and sanctification, though they are never divided in the subject (for whosoever God justifies by faith in Christ, them he does also certainly sanctify by his Holy Spirit living in them), yet may they in reason be distinguished: here then understand a taking away of all sin, and all the works of the devil: he says of the world, that we may know that the benefit of redemption appertains not unto the Jews only, but to all believers, of any time, place, or age of the world, since the beginning to this present: therefore is he said to be the Lamb of God, slain from the foundation of the world, Rev. 13:8. See 1 John 2:2; Rom. 3:29, 30; John 17:20.

30. {this is he of whom, &c.} He whom you now see present: though he appear in the form of a servant, is incomparably more excellent than I.

31. {I knew him not} He knew him not by sight, but by revelation; till he came to be baptized, then he began to know him; first by an inward revelation; secondly by an external sign given him, verse 33. It was God’s all-disposing providence, that John should live in the desert far from any commerce, or acquaintance with Christ, until the time that he was to be manifested unto Israel, lest his testimony concerning Christ should fall under any suspicion of compact, by reason of kindred, or any former acquaintance.

32. {John bare record saying} Matt. 3:16; Mark 1:10. Christ was testified to be the Son of God, by the visible descension of the Spirit; the Father’s voice from heaven; and John’s witness on earth: see also 1 John 5:7.

{I saw the spirit descending} Mark says, he saw the heavens opened, and the Spirit like a dove descending, which some think was by a spiritual vision only; as Ezek. 1:1, the prophet saw the heavens open: others take this to have been a visible opening, so that John and the multitude present might perceive that it was no human, but some divine business in agitation; the Holy Ghost is God invisible, 1 Tim. 1:17; Heb. 11:27, and everywhere present, Ps. 139:4, &c. Therefore can never be seen with any mortal eye; nor ascend or descend; he cannot change place, who fills all places, and is comprehended of none: but the invisible and incomprehensible God, for the comfort and confirmation of his elect, manifested his presence in a visible shape: so, descended he in the form of a dove, not in the form of an eagle, vulture, or bird of prey: as, to intimate his goodness; so, to teach us of what spirit we ought to be, in harmless conversation. See Matt. 10:16; Jas. 3:17. See Tertul. de bapt. c. 8.

33. {Upon whom thou shalt see the Spirit, &c.} Upon what man you shall see the Spirit descending in a visible form, &c., he is the Christ: by this sign God revealed him to John, for he was otherwise not distinguishable from other ordinary men, being as we in all things, sin excepted, Heb. 4:15, having made himself of no reputation, and taken upon him the form of a servant, and being found in fashion as a man, &c., Phil. 2:7, 8.

{with the Holy Ghost} Who gives the effect of baptism; sanctification and cleansing from our sins. See Matt. 3:11.

34. {That this is the Son of God} ὁ υἱός, That Son of God: Chrysostom and Cyril note the emphasis of this article, that Son of God: the only Son by nature (not by adoption, as are the saints, 1 John 3:1, 2), the very Messias promised by the prophets, and expected by the faithful: this is he; look not for any other; there is not salvation in any other name, Acts 4:12.

35. {John stood} In Bethabara where he used to baptize.

{two of his disciples} He had many hearers; but some more intimate; whom he also privately instructed and prepared for the school of Christ, he names here only two in whom the effect of John’s present testimony concerning Christ more evidently appeared and wrought; possibly more might also hear the same.

36. {Looking on Jesus} Intentively, and doubtless with singular comfort, as knowing him to be the Lord and Savior of his elect, concerning whom himself was appointed of God, to testify, and whose way he was to prepare, by his preaching and baptizing.

{behold the Lamb of God} This is but a short sermon of John, but the sum of all that he had to say, whose office was to declare Christ now exhibited: and this he repeats to awake the attention of his drowsy hearers, who before did not much heed what he said; so use faithful ministers to repeat fundamentals of religion until their auditors mark and understand them, and make some good use thereof.

37. {Two disciples heard him speak} John gathered not disciples for himself, but Christ: these two are mentioned, who heard and considered what John said: they probably heard the same the day before; but we read of no effect then; now we find how they move towards Christ. God has his times to call; and his word like seed (though on good ground) does not presently spring up in all hearers; in due time it shall in all the faithful.

38. {What seek ye} This he says, not doubting, but affording them occasion of conference; though indeed it much skills what they seek, who pretend to come to Christ. See 1 Cor. 10:33; 2 Cor. 2:17; 2 Pet. 2:3; Phil. 2:21. Some seek honors, some riches, some other things of this life; Matt. 8:19; John 6:26; Phil. 2:21. Few seek Christ for Christ’s sake.

{said unto him Rabbi} This was a title which they used to give great and eminent men; but now it was commonly given to all teachers: he was called רבי rabbi, who by imposition of hands was declared a wise man. Syriac רבן rabban, and John 20:16, רבוני in some editions for the Greek Ῥαββονί, see Joh. Drus. præter. lib. 4, in John 20:16, and ad vo. N. T. Rabbi. Caninius, de locis N. T. Martin. Trostius, Variæ lection. in John 20:16. The evangelist interprets there, as here by διδάσκαλε, master or teacher: it is of the Hebr. root רבב rabab, great, thence רב rab excellens, or peritus in aliqua arte, Magister, Doctor: here we may conceive that though they yet understood not that Christ was the only teacher of his church, yet moved with John’s testimony concerning him, they esteemed him as a prophet and doctor, which was the first step of their hearing him.

{where dwellest thou} Or abidest thou? Where lodgest thou? Dwelling at Nazareth, it seems he was a stranger there where John was baptizing, and where now saw, and pointed at him; if any now inquire the like of him, let him come and see in his word and ordinance: every river, if you follow it home, will bring you to find the sea, whence it came: so every part of the Gospel will lead you (as the star the wise men, Matt. 2) to Christ.

39. {Come and see} Thus Christ readily entertains them who seek him in truth; he puts none of them off (see ch. 6:37), yea, he invites all that labor under the heavy burden of their sins, Matt. 11:28.

{about the tenth hour} That was two hours before night: the day they divided into twelve hours, which in the summer, they made proportionably the longer; in the winter, the shorter: but so little before night, they consider not the importunity, but in desire to hear Christ, they presently follow him: formal gospellers (like Felix, Acts 24:25) use to dismiss the word, and preachers thereof, unto their convenient season, which they will seldom find; but to those who indeed hunger and thirst for righteousness, no time is unseasonable to learn.

40. {Simon Peter’s brother} The evangelist here names him Peter, by way of anticipation, for he was not yet so named. See verse 42.

41. {The Messias, &c.} The anointed. So the Hebr. משיח Mashiach, of משח Mashach unxit oleo, now because kings, priests, and prophets were anointed with sacred oil, the confection whereof might not be imitated to any other use, therefore Christ in whom all these offices met, was by an eminence called the משיח Messiah, Dan. 9:26. So often in the New Testament Messias is put for, and interpreted Christ: χριστός, the anointed, or Christ, yet was he not anointed as they in the type with material oil, but with the Holy Ghost, Acts 10:38, and that above his fellows, Ps. 45:7. See ch. 3:34; Col. 2:9. Thus the Chaldee often interprets prophecies concerning him. Gen. 49:10, until שילה Shilo come, Targ. משיחא.

42. {And he brought him to Jesus} You must understand this of Andrew and Peter’s first coming to Christ, after which they returned to their fishing again; their calling to the apostleship, when they left their nets and followed Christ as apostles, was afterwards, and is recorded, Matt. 4:18, &c.; Luke 5:10, 11.

{a stone} Or Peter, Simon of Jonah (Augustin. in Joh. reads, thou art Simon filius Johannis: so Jerom. de scriptor. eccles. and Fulgent. l. 3, ad Thrasimund., whence John Drusius, l. 4, præterit., gathered, that the father of Simon Peter was called יוחנן or יהוחנן and contractedly יונא and not יונה Jonah, a dove), thou shalt be called Κηφᾶς, which is Πέτρος, that is, Peter, a proper name; or πέτρος an appellative, which is a stone; the Syriac has כאפא cipha, a stone from כיף, Job 30:6; Jer. 4:29. See Jo. Drus. ad voc. N. T. tom. prior. Thou art Peter (said our Savior, Matt. 16:18), and on this rock will I build my church: not on the person, but on the confession of Peter saying, thou art Christ, the Son of the living God: for (as Isidor. de etymol. l. 7 says) Christ was the rock on which foundation even Peter also was built. See Eph. 2:20, to which sense Gregor. l. 3, ep. 33 says, vitam vestram in Petram ecclesiæ, hoc est in confessione beati Petri—solidate, ground your lives on the rock of the church, that is, on the confession of blessed Peter: in Christ all the faithful are λίθοι ζῶντες, living rocks or stones, 1 Pet. 2:5. This name Christ gives Peter, intimating his firm constancy in the truth.

43. {Follow me} Be my disciple: and he presently followed him: so powerful is his word: he but said at first let us make man, Gen. 1:26, and man was made, and here, but follow me, and he (as others after) left his former calling, and followed Christ: profane Porphyry and the apostate Julian scoffed hereat, not knowing the power of Christ’s calling; nor believing that the dead shall once hear his voice, and come out of their graves, John 5:28, 29. Nor do wicked hearers feel the power of his word calling them to repentance and newness of life; because they are deaf adders and belong not to Christ, ch. 8:47; 2 Cor. 4:3, 4. Here is comfort on two firm grounds, first (as Chrysostom ho. 17 notes), God prevents our wills with his grace: our sanctification and salvation begins not of, or from ourselves, when, or how could we ever hope to be saved, if that work must not otherwise be accomplished than by our own ability and goodness? Secondly, though this work, in relation to man’s strength, be as impossible, as for a mortal man to climb up into heaven, yet says God our Savior, how easy is it? Why should I despair of his saving me, who can as easily repair me, as he made me? If he but say follow me, I shall follow him into eternal happiness: shall I doubt that he who has suffered the most bitter death for me, will not so much as speak the word to save me?

44. {Philip was of Bethsaida} A town near unto the lake of Gennesareth, to which Philip the tetrarch, Herod’s brother, Herodias’s husband, gave the honor of city, and called it by a new name, Julia. Joseph. orig. Jud. l. 18, c. 3. To this very place our Savior denounced so great woes, Matt. 11:21, that from so impious a place he vouchsafed to call out some to be chief apostles, it declares the admirable mercy of God taking some as brands out of the fire; as jewels out of the dirt.

45. {Jesus findeth Nathanael} He was of Cana in Galilee: John 21:2. All good is diffusive of itself, specially the truth of the Gospel, which as a living water, or swift stream cannot be dammed up: if we are effectually called to Christ, we shall not rest until we have called others to the same communion.

{Moses in the law} Gen. 49:10; Deut. 18:18. See John 5:46. Moses in his five books, by whose ministry the ceremonial law was given, which by many representations prefigured him. See Heb. 10:1; Luke 24:27.

{prophets did write} Isa. 4:2 and 7:14; Jer. 23:5 and 33:14; Ezek. 34:23 and 37:24, 25; Dan. 9:24; Mic. 5:2; Zech. 6:12 and 13:1; Mal. 3:1, &c. Hence appears the admirable consent of the Old and New Testament, represented (as Gregor. hom. 25, in Evang., well notes) by the two cherubims, Exod. 25:17, 18, 19, 20, covering the propitiatory with wings stretched out, touching each other; both looking towards Christ our propitiation, 1 John 2:2, and with contiguous senses reaching one another.

{the Son of Joseph} As men supposed, Luke 3:23, but indeed he was, as God ἀμήτωρ, without mother; as man ἀπάτωρ, without father. Gr. Nazianzen, orat. 38, as Heb. 7:3.

46. {Can there any good thing come out of Nazareth} He had a prejudicate opinion of the place, either because he considered the prophecy, Mic. 5:2, which says that Christ should be born at Bethlehem: so the Pharisees reasoned, John 7:41, 42, or as they said (John 7:52) to Nicodemus, search and look, for out of Galilee ariseth no prophet: the place makes neither good nor bad: the earth is the Lord’s, who is no accepter of persons, Acts 10:34, 35.

{Come and see} Be not withheld from Christ by other men’s prejudicate opinion, but try. Philip could not, or would not contend with him; but appealed to his own further experience, as if he had said, do but come to him and you will see, that some good may come from thence.

47. {No guile} A man of sincere and simple integrity, which makes the difference between true and feigned Israelites.

48. {wast under the fig-tree} Christ sees us where we are, and when we think not of him: ipse timendus est in publico, ipse in secreto; Augustin. de verb. Dom. in John, ser. 46. He is to be feared in public, he is to be feared in secret.

49. {Thou art the Son of God} Christ’s word begat this faith, which broke out into a confession, of more than he heard of Philip: he called him the Son of Joseph, but Nathanael acknowledged him the Son of God.

{king of Israel} He knew not yet the extent of Christ’s kingdom, Ps. 2:8; Rev. 17:14. Therefore according to his measure he confesses.

50. {Believest thou?} This question is in effect a vehement asseveration, and as it were an admiration at his excellent faith.

{thou shalt see greater things} Which shall more evidently manifest me to you, and cause you to believe and know that I am the Son of God, and Savior of the world.

51. {Verily, verily} This repetition intimates the certainty of his assertion; concerning the word ἀμήν here used, see the marginal note of the learned Tremelius on this place.

{heaven open} The kingdom of heaven opened to men in Christ: which their sin and ignorance shut up.

{and the angels of God} He alludes to Jacob’s ladder, Gen. 28:12. See Col. 1:20; Eph. 2:19; Ps. 34:7; Heb. 1:14, and he signifies his divine power, which should be seen in the ministry of the angels to him the head of the church, and the elect his body, the sum is; they who were enemies are reconciled to us in Christ, and we are made fellow citizens with them, Eph. 2:19, and they our guardians, Ps. 34:7; Heb. 1:14. All this is the advantage of true believers.

CHAPTER 2

1. {Cana} Cana the lesser, as Jerome says: of which was Nathanael, John 21, and Simon, Matt. 10:4.

{Galilee} The lower near the lake of Tiberias; called Galilee of the Gentiles, Isa. 9:1; Matt. 4:13, 15.

{the mother of Jesus} It seems that Joseph was dead before Christ began to preach: see Epiphan. haeres. 78.

2. {both Jesus was called} Invited as friends: Jesus came not into the world to abolish human societies, and civil customs; but to sanctify them with his holy presence: for as in him the right to the creatures (lost in Adam) was restored; so would he show, and by example teach men the right use of them: sometimes in a more plentiful (but sober) manner, as in feasts and festivities. See Deut. 16:14.

3. {when they wanted wine} Greek, ὑστερήσαντος, although the word ὑστερέω properly signifies, sum posterior, sum inferior, tardius venio, yet by a metonymy it is used for careo, deficio, desum, Mark 10:21. It seems these married couple were of a slender estate, and some of their guests unexpected: the main thing considerable is, God’s providence, disposing this want (as often he does with his) to his own glory; as it is of Lazarus’s death: ch. 11:4, and the blind man’s want of sight, ch. 9:3.

{his mother said unto him, they have no wine} Why she thus spoke is uncertain; Christ having yet done no miracle, to give her confidence that he could supply the want: possibly some other things spoken, not here recorded, gave the occasion: or that she, who long before had laid up in her heart, these things which were spoken of him (Luke 2:51), marked also what John Baptist testified of him; as also what the angel Gabriel told her: and it is more than probable, that in these many years, wherein Christ lived with her, she had often conferred with him, concerning the great work of redemption by him to be accomplished: and if there were here any place for conjecture; why may not we conceive it probable, that he might acquaint her with his gathering disciples, preaching and manifesting himself to Israel, by signs and mighty works? And that this declaration had the force of a petition, as had that of Mary and Martha, John 11:3, Lord, behold he whom thou lovest is sick: and his answer seems to make for this; for when he says, mine hour is not yet come, he seems not so much to deny a supply, as to blame the unseasonableness of the motion for it.

4. {woman what have I, &c.} Though he were incomparably greater, as being God, yet being the Son of Mary, as man, he spoke not any otherwise, than became the reverence due to a parent: but because he was not her Son in that nature, by which he would do the miracle he inhibits her prescribing God; and therein recalls her from all respects of motherhood, so far as they hindered the consideration of God’s power and glory, in the following miracle. See Luke 2:49; Matt. 12:48. Hebr. מה לי ולך mah li valach, 2 Kings 3:13, what have I to do with thee?

{mine hour is not yet come} The fit time appointed by God, which I use, when it shall best serve for his honor, the time that I should show myself by signs and miracles unto the world, certis momentis peraguntur res Dei, therefore he here intimates, that it was neither impotency, nor incogitancy to supply, the present want which caused him to delay, but because he would teach us to expect God’s appointed time, and to know that it is not for us to know the times and seasons which the father hath put in his own power, Acts 1:7. Christ knew it was not opportune to supply them with wine, by a divine and extraordinary power manifested, until the want thereof was manifestly known to the whole company, that all might be witnesses of the miracle, and thereby be moved to believe in him, that they might be saved.

5. {whatsoever he saith unto you} It is probable that she had an expectation of some extraordinary supply, because she prepared the servants to obey him in order to the same.

6. {six waterpots of stone} Wherewith they used often to wash and purify themselves. See Mark 7:3. Waters were very scarce in Palestine, fountains being there but rare, as Chrysost. notes, hom. 21, therefore the Jews kept such vessels of water filled by them. The heretic Hebion would have brought into the Christian church, this custom of the Jews, before long to be antiquated.

{containing two or three firkins a piece} Measures which the Syriac gives רבעין rebbin, of the Hebr. רבע rebah, a quarta, continet quadrantal octavam partem cadi, sive modii. Tremel. Gr. μετρητὰς δύο. Some conjecture that these six contained about half a tun, each vessel being about half a tierce: so that Christ gave a bountiful supply, which set off the excellency of the miracle.

7. {fill the waterpots with water} He said not, fill the wine casks, but those waterpots there standing; into which they used not to put any wine: neither does he bid them fill some other, the like pots (that might have admitted some jealousy of a compact) but those out of which they had now drawn water for their use; all this, for the clear evidence of the miracle. See 1 Kings 18:44.

{filled them up to the brim} Though these waiters knew not what Christ meant to do, yet thus the providence of God directed it, lest any should object, or conceive that some wine might happily be afterward secretly conveyed into the same vessels, and so deceive the guests, with an appearance of a false miracle.

8. {governor of the feast} The steward, or ruler of the feast, as, Gen. 43:16. Among them it seems his office was only to order the feast, not as a master of the family, but as a steward, for that time and occasion, to dispose of the meat, order the dishes set on the tables, see they were supplied with wine and all necessaries which were guests; to appoint the waiters to take away again, &c.

9. {water that was made wine} Water converted into wine; by which he showed himself the God and Lord of nature; here doing that in an instant, which he does every year in the vine, by turning water and the moisture of the earth, by slow and insensible degrees, into the juice of the mature grape whence the wine is pressed: he could do these without their ministry, as easily have turned the air in the pots into water, as the water into wine; but he would so do this miracle, that all present might be certain witnesses thereof.

10. {well drunk} That is, liberally, as Gen. 43:34, for the word שכר shachar with the Hebrews answering to the Greek word μεθύειν, is not always to express intemperance, as Gen. 9:21; 2 Sam. 11:13, but sometimes to signify, only a liberal use of wine without excess, as here, and in the forecited place, Gen. 43:34. See on Luke 1:15.

11. {This beginning of miracles} Christ adorned this wedding with his presence and first miracle, among those innumerable miracles which Christ wrought in the days of his flesh, whereof many are recorded by the evangelists, this of his turning water into wine at the wedding in Cana of Galilee, was the first.

{and manifested} He wrought this miracle so evidently, that his divine power appeared therein.

{disciples believed on him} For the end of miracles, is to bring us by faith to Christ: whereas lying miracles carrying men away from Christ into superstition, are Satan’s delusions, 2 Thess. 2:9, 10, 11.

12. {Capernaum} A rich city on the seacoast, in the borders of Zabulon and Nephtali, where Christ dwelt when he left Nazareth, Matt. 4:13.

{and his brethren} That is, his kinsmen, whom the Hebrews called brethren, Gen. 13:8 and 14:14; Matt. 13:55.

13. {Jews’ Passover was at hand} See Exod. 12:2 and 13:3 and 23:14, 15, and the moral thereof.

14. {and found} Christ appointed to purge the temple, Mal. 3:1, 2, 3, presently repairs thereto: this was the first Passover after Christ’s baptism; and therefore this is not the same history which is recorded, Matt. 21:12; Mark 11:15; Luke 19:45, that was when his passion drew near.

{in the temple} In the outward court of the temple.

{sold oxen} They that dwelt far from Jerusalem, were by the law, to make their offerings into money, and to furnish themselves there, Deut. 14:25, 26, but not in the temple, which was the house of God, or the house of prayer.

{changers of money sitting} To fit all strangers with exchange of moneys there current; to buy sacrifices.

15. {of small cords} Probably, those which bound the oxen and sheep, brought to the altar to be offered (as it is written, Ps. 118:27, bind the sacrifice with cords, even unto the horns of the altar) which done, probably they were cast by; so Christ might take up some of these, of which he made a scourge to drive out the sheep and oxen, that they might not buy and sell in the temple.

16. {make not my Father’s house an house of, &c.} He blames them not the sale of sheep and oxen and doves (the law allowed that) but that they sold them within the court of the temple, and so made it a house of merchandise: that he condemns: because, that through it, it was not lawful so much as to bear a burden, Mark 11:16. If Christ thus purged his temple from elsewhere lawful merchandise and profanation, when yet he well knew it should shortly after be utterly demolished; if he would not have them buy and sell there, those things without which they could not then serve him according to his own law; those things which doubtless many bought with a sincere purpose for the service of God; with what scorpions will he at last revenge the profanations of those houses of prayer, which have been so shamefully abused among us?

17. {The zeal of thy house} Ps. 69:9. Zeal is here taken for the heat of indignation conceived at anything unworthily done or attempted, against those we love: as also 2 Cor. 7:11. Sometimes it imports fervent affection; as Col. 4:13. Sometimes good intention, though without knowledge or right level, Rom. 10:2; Phil. 3:6. Sometimes envy, ch. 7:9 and 13:45 and 17:5. Sometimes for emulation, Gal. 5:20. So Clemens Romanus, ep. ad Cor. p. 6, 7, says ζῆλος καὶ φθόνος, zeal and envy (that is, anger and envy) were the cause of Cain’s killing his brother; no such zeal had Christ, who had no sin: but a holy zeal to the service and honor of God his Father.

{eaten me up} As it were a secret fire feeding on my thoughts, so that it will not suffer me to be mindful of myself: as Ps. 102:4 and 119:139.

18. {that thou dost these things} Whereby it may appear, that you have divine authority, to do and say such extraordinary things.

19. {destroy this temple} See Matt. 26:61. If you destroy, or when you destroy: thus he shows his divine prescience, foretelling of his passion: these things he spoke, not plainly, because he knew they would not have believed, the disciples could not yet, how much less the vulgar?

20. {Forty and six years was this temple in building} This was not the temple built by Solomon, 1 Kings 6:37; 2 Chron. 3:1, that was destroyed by the Chaldeans, 2 Chron. 36:19, but the second temple built after their return from Babylon, Ezra 4. So much hindered, that it was forty-six years in hand. See hereof Is. Casaubon, exercit. 13, n. 38.

21. {of the temple of his body} That is, his human body, the temple of the Godhead, Col. 2:9.

22. {his disciples remembered, &c.} For then he opened their understanding, that they might know what he had said and done, Luke 24:45. Thus God’s word (which Christ compared to seed sowed, Matt. 13) sometimes lies long (as under frozen clods) not appearing, but as dead and lost; yet in God’s good time it is quickened, and brought to memory again, and the use and fruits thereof show an admirable life of the Holy Ghost working thereon.

23. {many believed in his name} With a temporal faith, such as usually is theirs, who depend on miracles: it was no sound or justifying faith; which Christ would not trust.

24. {did not commit himself unto them} He trusted them not; neither with the secret mysteries of his doctrine, as Chrysostom, Augustine, and Theophylact conceive; nor with his own sacred person: he did not securely converse with them, nor did he trust himself with them, as he did with his disciples, and well-known friends, for he knew from the beginning, how they would at last betray him, and deliver him into the hands of sinners to be crucified; which though he willingly permitted in the appointed time, yet having many things, as to his manifestation to Israel, to perform and accomplish, he declined and avoided as importune until that time was come, and all things in their time and order, duly and really finished.

{he knew all men} What they had in the secret of their heart; what they had been, were and would be, ch. 13:18 and 7:71.

25. {needed not that any} Christ being the searcher of all hearts, had no need that any should inform him concerning man.

CHAPTER 3

1. {Pharisees} See on ch. 1:24.

{a ruler of the Jews} Either one of their Sanhedrin or great council; or one of the rulers of their synagogue, the former sense, from ch. 7:45, 50, appears most probable.

2. {by night} For fear of the Jews, John 19:38. See ch. 9:22.

{Rabbi} Master, or teacher. See on ch. 1:38.

{come from God} Divinely, and extraordinarily sent to teach us.

3. {born again} Or, from above, regenerated by the Holy Ghost, crucifying the old man; mortifying and abolishing the carnal affections, and renewing a man to holiness of life; that is to say, the whole man, body and soul: for as the whole man from his natural birth is corrupted, so must the whole man in his regeneration be renewed, 1 Thess. 5:23. Though that renovation, be not so completed, in this mortal life, but that there are in the best men, some remains of the old Adam. See Gal. 5:17; Rom. 7:24, yet, such is the mercy of God toward his, that whatsoever sinners were before their regeneration, yet therein all is cleansed, and so washed away, that, it shall not be imputed to them to condemnation. See 1 Cor. 6:11. This regeneration may be discerned by the fruits and effects thereof. See Gal. 5:19, 20–22, 23. First then here note, that the most noble birth, or of the most holy parents, without new birth, avails nothing toward salvation; no not for them, who could truly say, we be Abraham’s seed, John 8:33; Matt. 3:9. See 1 Cor. 1:26. Secondly, seeing regeneration is of the whole man, content not yourself when you find in you a mortification of some evil affections, which possibly are but changed for others as bad, as lust of youth for malice or avarice of age, &c. Neither will Agrippa’s—half persuaded to be a Christian, Acts 26:28, do you any good; God will not accept any parcel-sanctity; every part and faculty of man needs repair. Thirdly, it must incite us to pray, and use God’s ordinance for the evidence of our new birth, without which we cannot see, nor enter into God’s kingdom: God’s word is the immortal seed, 1 Pet. 1:23, 25, the sincere milk, by which if we grow (1 Pet. 2:1), our regeneration will appear; for which, we must lay aside all malice, and all guile, hypocrisies, envies, and evil speakings.

{see the kingdom of God} That is, enter into it, as verse 5, or understand the mysteries of eternal life, and God’s kingdom, of grace here, and glory in the world to come. See 1 Cor. 2:14; 1 Cor. 15:50.

4. {How can a man} To examine spiritual mysteries by carnal reason, is a main let to the understanding thereof.

5. {of water} Of baptism the sacrament of regeneration, which is the ordinary way into the church and kingdom of God, though his grace be not tied to external means: and it is the contempt, not the privation of the sacrament which condemns. See Titus 3:5.

{spirit} Which gives the inward effect of baptism.

{kingdom of God} Of grace here, and glory in the life to come. See on verse 6.

6. {born of the flesh} The corrupted nature of man, (opposite to regeneration) concerning which the apostle says, it cannot inherit the kingdom of God, 1 Cor. 15:50. The whole sense is; no man can know the mysteries of the kingdom of grace, without a regenerate mind; and therefore no man can be saved without regeneration and renovation of the whole man: we are born aliens to the kingdom of God (Eph. 2:1, &c., 12, 13) and mere enemies (Rom. 5:10) until we are born again of water and the Holy Ghost; hence is it, that the apostle requires, a new man, a new creature, 1 Cor. 5:7; 2 Cor. 5:17; Gal. 6:15; Eph. 4:24; Col. 3:10. The unregenerate man perceives not the things of the Spirit of God, neither can he, because they are spiritually discerned, 1 Cor. 2:14. The carnal man, says Theophylact (in Luke 14), ὁ μηδὲν ὑπὲρ φύσιν πιστεύων, he believes nothing supernatural: now as the creature can be but once properly created; a man can be but once born; so neither can he be more than once regenerate: quando enim uterus non potest repeti, sic nec baptismus iterari, says Prosper.

{is flesh} Is carnal, subject to sin and death: understand herewith, the wisdom, will and affection of the natural man. See Rom. 7:14, &c. and 8:7. Why of holy parents, carnal sons are born, see August. to. 7, part 2, de nuptiis & concup. c. 18. Of the necessity of regeneration, see Prosp. contra Collator. c. 18.

{is spirit} Is spiritual: subject to the Spirit, sanctifying man, and styling him spiritual; notwithstanding the remains of sin striving against the Spirit, and those works of the flesh, like the wild fruits growing on the suckers of the stock, on which the adopted branches are engrafted, bearing fruits of regeneration.

7. {born again} Or, from above.

8. {wind bloweth where it listeth} That which the Hebrews call רוח ruach (with them a πολυώνυμον) the Greeks express by the word πνεῦμα, signifying among other things wind, or a blast of wind: so Aristot. de mundo, Thucid. l. 4, and other authors use it: in Scripture it often signifies the Holy Ghost; the meaning here is; as the power of God is perceived in the wind moving the air, though we cannot see it; so is it in the changing and renewing of us, though the manner be hid from us: where it listeth: signifies, without any restraint by the power of man: this manner of speaking is taken from creatures, voluntarily moving themselves, as they say, libero ac vago impetu.

9. {How can these things be?} Christ had preached this point unto him, that except a man be regenerate, he cannot see the kingdom of God; and Nicodemus is now an example of the same: being so great an example of the same: being so great and learned a scholar, yet being not regenerate, he could not understand the very rudiments of that kingdom.

10. {and knowest not these things} These words are quick and reprehensory: as if he said, it is a foul shame for a professed teacher of Israel, to be ignorant in the very fundamentals of religion; the more, seeing this point is laid down in many places of Scripture, Jer. 31:19; Ezek. 11:12 and 36:26; Ps. 51:10. Circumcision signified it: it is the end of all the law, purity of heart, and sanctimony of life; it is that which puts difference between sinful worldlings, and the holy sons of God. Now, the otherwise learned Nicodemus knew not these things, because they are no otherwise than spiritually discerned, 1 Cor. 2:14.

11. {Verily, verily} Ἀμήν, ἀμήν, the word is from the Hebrew אמן aman, verax, verus, fidelis: and אמן amen, as much as, so be it; they used it as a ratification of their prayers, Jer. 11:5, and desiring the fulfilling thereof; so Deut. 27:15, all the people shall say אמן amen. 70. γένοιτο, let it come to pass, or be so; sometimes it was doubled to the more vehement confirmation or asseveration, as Num. 5:22, the woman shall say אמן אמן amen, amen; hence in the primitive church after prayers, and some other recitations in their assemblies, the people answered, Amen, 1 Cor. 14:16. how shall he say, τὸ Ἀμήν? See Rev. 1:7, ναὶ ἀμήν, yea, so be it. And so our Savior often used it doubled, for a vehement asseveration; as if he said, faithfully, truly, or assuredly it is so.

{we speak that we do know} In that Christ says οἴδαμεν, we know, &c., the cause and sense is, I and all the prophets (which spoke by my Spirit, and of me) well know what we speak and teach; thus joins he with their ministry; whence appears their error, who would have the authority of Scriptures to depend on the church: that were to subject the truth of Christ to the examination and approbation of men.

{that we have seen} This is to express the certainty of the Gospel: because, with us the sense of seeing is most certain; we use to say we have seen a thing, when we will affirm a certainty of knowledge.

{ye receive not our witness} That is, few of you receive it. So ch. 1:11, his own received him not; that is, few of them received: it has been the misery of all times: Lord, who received our report? Isaiah 53:1. Let us not think the worse of truth, because it has few sincere followers; man’s unbelief cannot make void the truth of God, Rom. 3:3. Let them take heed, who out of opinion of new light, contemn the old invariable truth of Christ; who will be teachers of the law, and yet understand not what they speak, neither whereof they affirm, 1 Tim. 1:7. It is but just with God to send them, to their damnation, strong delusions, that they shall believe lies, who receive not the love of the truth, that they might be saved, 2 Thess. 2:10, 11. Read it in Ahab’s example, 1 Kings 22:20, &c.

12. {earthly things} Natural things, as concerning the wind: or in a plain and common manner, as he delivered his heavenly doctrine: for it is most true which Chrysostom notes, hom. 26, in regard of his hearers’ weakness, he attempers to them.

13. {came down from heaven} By assumption of the human nature, ch. 1:14.

{the Son of man} Christ, God and man: Son of man is often put for man, Ps. 8:4; Isa. 51:12.

{which is in heaven} Not because the human substance of Christ was diffused to a ubiquity; but because one and the same Son of God, and Son of man, very God of his Father, and truly man by the assumption of our flesh and blood, though according to his true humanity, localiter tunc esset in terrâ, he was then locally on earth, yet according to his deity, which cannot be contained in place, he filled heaven and earth; and was then in heaven, in respect thereof, whose properties are attributed to the person of Christ, consisting of those two united natures; hereof, see Fulgent. de person. Christi ad Thrasimund. l. 2.

14. {as Moses lifted up the serpent} Num. 21:6. As the brazen serpent lifted up, had the true form of a serpent, but not the venom; so had Christ the true form and nature, but not the sin of man: that serpent was a sign of grace, and a remedy against evil, that all who were stung with fiery serpents, might see him, and be healed; so was Christ lifted upon the cross, ch. 12:32, and is now lifted up in the word and sacraments (Isa. 49:22; Gal. 3:1) that the faithful may look into heaven after him, and be healed: this he did not openly speak, but remitted his hearers to the old type, as Chrysostom noted, hom. 26, to show the admirable consent between the Old and New Testament; and to intimate, that he went not unwillingly to his passion: also to help the faith of the weak: if any doubt, how can they who believe in Jesus crucified, be saved? Let him consider how he that but looked on the similitude of a serpent, was healed; how much more shall they, who with true faith look upon Jesus, the life, through the veil of his crucified flesh? There the serpent stung, and the serpent healed; here death (whose sting is sin, 1 Cor. 15) in the first Adam, destroyed: here the death of the second Adam Christ saved and gave us life.

15. {whosoever believeth on him} Whosoever; without respect of persons (Acts 10:34, 35), believes that Jesus Christ, the true Messias, and Savior of the elect, died for our sins and rose again for our justification, Rom. 4:25, and in assurance of the truth of God’s promises promised in the Gospel, apprehends his particular interest and propriety therein, as ch. 20:28.

16. {For God so loved, &c.} In this verse Christ shows these four concurrent causes of our redemption and salvation. 1. The principal, first, impulsive; the love of God, which can have no cause but itself. 2. The material, or price of our redemption; his only begotten Son. 3. The instrumental faith in Christ; that whosoever believeth in him. 4. The final; eternal life.

{the world} That is, mankind, for Christ speaks not here of that common love of God, whereby he wills the good of conservation to the creature; so he loves all the creatures; but of his special love, whereby he wills man should be saved by Christ, and he is truly said to love the world, because they whom he loves to eternal life are in the world, a part of the world, and gathered by his word, and Holy Spirit into the body of the church, out of all ages and parts of the world. God loved all that he made: he loves not sin, which is neither in him, nor of him; he loved a sinning world (for when we were enemies, he reconciled us, Rom. 5:10) but not the sins of the world: if we speak of God’s peculiar love which is to eternal life; we must understand the elect only, opposed to that part thereof, concerning which it is said; the whole world lieth in wickedness, 1 John 5:19, and, I pray not for the world, ch. 17:9. Christ prayed for those whom he loved to salvation; that is, for the elect only, I pray for them, I pray not for the world, for the elect are in the world, not of the world (ch. 17:16), that is, of that party which lies in sin and unbelief; so two sorts of men are intimated, sub uno mundi nomine; under this one name world (says Prosper) sicut enim dicitur mundus in impiis, ita dicitur mundus in sanctis—the wicked are called the world, and here the saints are called the world which God loveth. God loves us, such as we shall be by his gift, non quales sumus nostro merito. Augustin. de C. D. l. 17, c. 4, not such as we are by our desert; he loved, quod fecerat & elegerat in filio, says the same, tr. 110, in John 17, that which he had made, and chosen in his Son; out of whom he loves no man to eternal life: a prince may be truly said to love his subjects, specially then, when he punishes the perverse, rebellious, and seditious among them; and a physician his patient, specially when he most endeavors to correct the corrupt and malignant humors which disaffect him: so neither can it prejudice the love of God that he cuts off and condemns reprobates, when with severe corrections, he fetches in, amends, and saves those whom he loved and elected from eternity: thus then, the Creator, and Lord of lords, loved the world; that is wretched mankind dispersed, upon the face of the earth, without difference of nation, dignity, sex, or age: all the world with his common love (of which all have some taste), the elect only, according to the effect thereof, his purpose of saving them in Christ. See more concerning the acceptation of the word (world), Augustin. to. 7, Contr. Jul. Pelag. l. 6, c. 1.

17. {For God sent not} Ch. 12:47. God gave, and sent his Son by his incarnation: he confirms that which he said, should not perish, verse 16, by declaring the end of his present coming into the world.

{to condemn the world} Christ’s coming condemns not, but unbelief and contempt of Christ, ch. 9:39 and 12:47, he came not now to judge (that shall be at his second coming) but to propose terms of peace, and mercy; that they might believe and be saved.

{that all the world through him, &c.} Not only Jews, but Gentiles also, as many as should believe in him.

18. {Is condemned already} By the ancient sentence, Gen. 3:19 and 2:17; Gal. 3:10, which must needs stand, except it be reversed by Christ apprehended by faith; so is the believer absolved and pardoned; but the unbeliever (by nature the child of wrath, dead in trespasses and sins, Eph. 2:1) stands already condemned, as Chrysostom says, κἂν μὴ τῷ πράγματι τέως, ἀλλὰ τῇ ψήφῳ, if not actually and declaratively, yet in the (universal) sentence, on Adam; and in respect of his own actual sins; for whosoever sins, is guilty before God, and so under punishment.

{in the name of, &c.} That is, in Christ. See ch. 1:12. In the name of, &c., here imports, in Christ, named and being so, preached and declared to be the Son of God, he that believes not in sacred name, cannot but perish, because there is no other name given under heaven, whereby we must be saved, Acts 4:12, and indeed he that believes not in Christ, hath made him a liar, because he believeth not the record that God gave of his Son, 1 John 5:10; Matt. 3:17; 2 Pet. 1:17, 18; Matt. 17:5.

{the only begotten} All the saints are God’s children by adoption in Christ; but he is the only begotten Son, by nature. See on ch. 1:14.

19. {The condemnation} The cause of condemnation.

{their deeds were evil} Man’s wickedness is the cause of his rejecting the Gospel of Christ (which as a light discovers it, and convinces sinners) and his neglecting and hating the same either in the word of truth, or ministry thereof: so Ahab, sold unto sin, hated Micaiah, 1 Kings 22, and incestuous Herodias John Baptist.

20. {Hateth the light} This is a proverbial speech, which Christ accommodates to his present purpose which was to show the immediate cause of the Jews’ unbelief, rejection of the Gospel, and their not coming to Christ, the light, which was their sin and incorrigible wickedness, sin would be concealed in darkness; it abhors nothing more than the light which discovers its deformity, which is such as cannot hurt, except it be loved, nor possibly be loved, if clearly seen. Ahab took Elijah for his enemy, 1 Kings 21:20, because he discovered and reproved his sin: still truth begets us enemies, the word of God to the wicked, is as a true glass to the ugly; you offer an odious affront if you show it them.

{reproved} Or, discovered, the sinner’s own conscience reproves him, and therefore loves the darkness, that not only others might not see his sins (in which he is resolved to live) but that himself might not know them, that he might more securely enjoy the pleasures thereof for a season.

21. {Doeth the truth} That does sincerely and holily.

{wrought in God} As they do, who set God only before their eyes, and follow the rule of his word: hoc autem in Deo facimus, quod Deo in nobis faciente, datur nobis ut faciamus. Fulgent. de praed. ad Monim. l. 1. And we do this in God; which, God working in us, gives us ability to do.

22. {The land of Judaea} Into the territories of Judea: from Jerusalem into the villages, and places near.

{and baptized} By his disciples’ ministry. See ch. 4:2.

23. {baptizing in Aenon} A town in the tribe of Manasse, near Jordan (there was another of this name near Damascus, Ezek. 47:17), and near Scythopolis on the other side of Jordan (see Is. Casaubon, Exercit. 13, n. 42), and Salim. See Jerome, de loc. Hebr. at the end.

24. {John was not yet cast into prison} See Matt. 14:3, &c.; Mark 6:17, &c.; Luke 3:19.

25. {And the Jews} Chrysostom reads μετὰ Ἰουδαίου—with a Jew: so the Syriac, with a certain Jew, very likely that the controversy began with one, and after grew more general? So are national quarrels oftentimes kindled, by one or some few, which afterward are, from small sparks, fomented and blown up into masterless flames.

{about purifying} How they might be purified before God, which the washings under the law did, and baptism now does represent.

26. {was with thee beyond Jordan} They were affected with perverse zeal and emulation, fearing that their master’s credit should be impaired by Christ.

{to whom thou bearest witness} Ch. 1:7, 34. They come with this complaint, that all the people now ran after him whom their master baptized; as fearing an eclipse of their master’s honor, by his interposition, to whom (it seemed to them) their master had lent his light.

27. {A man can receive nothing} Or, take unto himself; nothing, no gift: no man ought to usurp a ministry, which God has not given him, Heb. 5:4, as the Syriac interpreter has it, ex voluntate sui ipsius, of his own will; or at his own pleasure, nor can be fit for it, except God give the ability, 2 Cor. 3:6.

28. {I am not the Christ} Ch. 1:20. See Luke 3:15, 16, and John 1:20, &c.

29. {is fulfilled} In that he heard the voice of Christ the bridegroom speaking to his spouse the church: it is as if he said, now my work is done; my office fulfilled; whereof I rejoice. I have done my part and rejoice in the desired effect.

30. {He must increase} I came to prepare his way, and to manifest himself to Israel: the confluence of people to hear and follow him is the end of my proclaiming him, and testifying concerning him, he must be exalted and all the people shall follow him, I must be obscured; as a star at the rising of the sun.

31. {Is earthly} Nothing but man, mere dregs in comparison with Christ.

{and speaketh of the earth} Savors not the things of God, but of men: as Matt. 16:23, his doctrine is grounded on earthly or carnal principles: such are we all by nature, and cannot receive, or apprehend the things of the Spirit of God, 1 Cor. 2:14, until we are illuminated by the Spirit of adoption and regeneration.

32. {No man receiveth his testimony} That is, as Chrysostom interprets οὐδεὶς, very few believe in Christ, concerning whom John bore witness, that he is the Son of God, if he had simply meant, none; why should he have added, he that receiveth his testimony hath sealed, &c., verse 33, and how should we think that the disciples and others were not herein concerned? But this he says, to show his disciples, why they, and the other Jews yet believed not, because Christ was heavenly and they earthly.

33. {He that hath received his testimony} That is, διδασκαλίαν αὐτοῦ; Theophylact, the doctrine of the Gospel.

{hath set to his seal} See Rom. 3:4. Theophylact interprets it by ἔδειξεν, and ἐβεβαίωσεν, he has demonstrated, and confirmed, that God is true; he has so professed it, as if he had set to his seal for the more certain confirmation of his writing, or that which is given under his hand.

34. {He whom God hath sent} God herein sent his Son, as the sun sends out his rays to the earth; in that they are not in their emission divided from their fountain; ita de spiritu spiritus, & de deo deus, says Tertullian, Apol. cap. 21, so is he Spirit of Spirit, and God of God, that there is but one truth, as one God, so that he who believes him that is sent of God believes God; as on the contrary, he that believes not in him that is sent, believes not God who sent him. See Luke 10:16.

{speaketh the words of God} This shows a reason why they should believe him, because he speaks only the words of God; which is the only ground of faith in which there can be no falsehood; opinion may be on probabilities; but faith is on certainties, because they are revealed by God, who cannot deceive. See Titus 1:2.

{not the spirit by measure} But an unmeasurable fullness, Col. 1:19 and 2:9. He means by Spirit, the gifts and graces of the Holy Ghost: to every one of us is given grace according to the measure of the gift of Christ, Eph. 4:7, but his powerful working is, as Chrysostom speaks, ἀμέτρητος, unmeasurable: for he has τὸ πνεῦμα ὁλοκληρόν, and οὐσιωδῶς, the whole Spirit, substantially; the prophets and apostles had, and the faithful ministers have a measure; but Christ, the fullness whence all receive grace and truth, has it above all measure. See Rom. 12:6; Eph. 4:7, &c.

35. {The father loveth the son} Matt. 11:27; 10; Matt. 3:17; Matt. 15:5; 2 Pet. 1:17. The Father loves the Son, with an incomprehensible love, infinitely; his love not being an accident in him, but the essence of him, 1 John 4:8.

{all things unto his hand} That is, has given the rule and power over all things in heaven and earth, to him. See Matt. 28:18.

36. {He that believeth, &c.} Hab. 2:4; 1 John 5:10.

{hath everlasting life} The Syriac interpreter has it, est ei vita, quae est in aeternum, it seems indeed to express a present and indefeasible interest and possession; not only apprehensible by hope, but even now in being to present sense; for as much as the elect regenerate do now feel the power of the life of Christ in them, and the daily motions of his Spirit working the decay and death of sin, and enabling to some comfortable measure of sanctification. See Gal. 2:20. They by experience know, how Christ is made of God, their wisdom, righteousness, sanctification and redemption, 1 Cor. 1:30, wherein his kingdom is established in them; that is, the kingdom of grace and life eternal, the kingdom of life and glory begun here on earth to be perfected in heaven.

{shall not see life} Shall not enjoy; no nor so much as lay an eye upon it. See verse 3 and ch. 8:24, he shall neither be sensible of the life of grace here, nor of the life of glory in the world to come; the Syriac interpreter gives it, qui non acquiescit filio: he that rests not, or depends not on the Son, in faith for his justification: but seeking righteousness by the works of the law, &c., he shall not be saved.

{but the wrath of God abideth on him} For none but those only who are justified by faith in Christ have peace toward God, Rom. 5:1. Out of Christ there can be no reconciliation, by the wrath of God; he means the whole curse of the law, and whatsoever it threatens impenitent sinners. Salvian expresses it well, de Gub. Dei l. 1, ira est autem divinitatis, poena peccati: God’s anger is the punishment of sin, and as Fulgentius, de incarn. & grat., ira igitur ejus, nostræ iniquitatis est meritum, his anger is the desert of our iniquity, he says not God’s anger shall come, but it abides: all are born children of wrath, Eph. 2:1, because in sin: but this is done away in our regeneration, wherein we are reconciled to God in Christ only. See Acts 4:12; Rom. 5:1, but it abides on the impenitent, and unbelievers, because they are not reconciled to God by faith in Christ.

CHAPTER 4

1. {When therefore the Lord knew} When Jesus knew; that is, Jesus knowing what the Pharisees heard, and consulted, how they might destroy him, which was the usual result of their consultation concerning him, and his actions which they with an impious diligence observed, that they might have something whereby to calumniate and accuse him.

2. {Jesus himself baptized not} He baptized inwardly by the Holy Ghost giving the effect of the outward baptism here spoken of: and as Optatus l. 5 says, he baptized indeed; but by the apostles’ hands, quibus leges baptismatis dederat, to whom he gave the laws (or rites) of baptism; so Tertul. de bapt. c. 21, semper dicitur is facere cui præministratur, he is ever said to do a thing, for whose service it is done.

3. {he left the Jews} To avoid their rage: that mean must be held in our ministry, neither to be discouraged by causeless fear, nor rashly to provoke, or expose ourselves to enemies.

4. {He must needs go} It was his way from Judea to Galilee, and lay between them.

5. {A city of Samaria} See on Luke 17:11. Herod, in honor of Augustus Caesar, called it Sebaste, according to the Greek. Jero. La. s. Epitaph. Paul. Christ thus leaving the proud and malicious Pharisees, opened the treasures of grace and mercy to the despised Samaritan.

{Sychar} Sichem, or Shekem, Gen. 33:18. שכם shechem. 70. Συχέμ. See Gen. 48:22; Josh. 24:32. Some think it called since, Neapolis, Naples, or Naploza. See Is. Casaubon, exer. 13.

{that Jacob gave} Gen. 33:19 and 48:22. See Gen. 50:24; Josh. 24:32.

6. {Sate thus on the well} Weary as he was: or, because he was weary, for he traveled with his disciples on foot; and in the form of a servant, which for our sake he had assumed, would have experience of all our infirmities without sin, therefore he hungered, thirsted, was weary, &c.

{the sixth hour} About noon: in the heat of the day.

7. {give me to drink} Thus he that is rich and Lord of all, became poor for us, that he might make us rich, 2 Cor. 8:9. We had lost all right and interest in the creatures, so that we could not so much as (in our own right) take a cup of cold water, but as usurpers: until Christ restored us that interest and right in the creatures: which we forfeited by our attainder in Adam: and thus he asks, who gives to all creatures, Ps. 104:27, as to refresh himself in his weariness and thirst; so specially to give occasion of discourse, for her salvation and many others.

8. {Into the city} Sychar, verse 5, that they might there be accommodated with meat, or other necessaries which they wanted.

9. {For the Jews have no dealing, &c.} The Samaritans claimed kindred of the Jews in their prosperity, but in their public afflictions, would never acknowledge them. Joseph. Antiq. Jud. l. 11, c. 8. See also l. 9, c. ult. The Jews esteemed them wicked and profane, likewise the Samaritans thought themselves polluted, if they touched a Jew. See 2 Kings 17:6, &c. They mutually hated and despised each other; hence was that blasphemous calumny against Christ, whom the Jews called Samaritan, &c., John 8:48.

10. {gift of God} That excellent gift specified ch. 3:16, or ch. 7:38, 39, or himself sent to convert her; or the opportunity of salvation hereby offered her.

{living water} The graces of the Holy Spirit, which shall never fail. See ch. 7:39; Jer. 2:13; Joel 3:18; Zech. 13:1. Cyril understands here, the love of God, and the quickening gift of the Spirit; so Theophylact, τὴν χάριν τοῦ ἁγίου πνεύματος, the grace of the Holy Spirit; which fails not, but brings to eternal life.

11. {Nothing to draw with} And the Jews and Samaritans held it a pollution, to use the vessels of each other: this it seems, she spoke, as despising and contradicting that which he said.

12. {Art thou greater, &c.} As if she had said; whom make you yourself? Jacob that great patriarch was content with this water, for himself and his family; what better water speak you of?

{than our father Jacob?} Thus these mixed and degenerate people bragged (see 2 Kings 17:24). Thus hypocrites ever boast of their fathers and ancestors. See ch. 8.

13. {whosoever drinketh of this, &c.} As if he said, hence you may gather whether I am greater than Jacob or not, if you understand the difference between that mystical and spiritual water which shall nourish to eternity (which Jacob could not give) and this which Jacob gave his sons, which can only quench a present thirst, but not free you from a future.

14. {The water that I shall give him} The grace and Spirit of regeneration, of which v. 10 and ch. 7:38, 39.

{shall never thirst} It shall so refresh the weary soul, that all desire of good shall be satisfied, in the presence of God: see Ps. 37:8, 9; Isa. 49:10.

15. {Give me this water} It is likely that she perceived that he spoke of spiritual water, but under the notion of a Jew, she was disposed to slight all that he spoke: so hard it is to believe their word, of whose authority we are not well persuaded; probably she spoke this ironically; this also is an example of that which Christ said, ch. 3:3, except a man be born again, he cannot see the kingdom of God.

16. {Go, call thy husband} Christ having a while patiently borne with her perverse answers, will now smite her conscience with the sense of her sin; and his Divine Majesty before whom she deported herself so securely and audaciously: so are overconfident sinners to be wounded that they may be healed, she knew that she lived in sin, yet her conscience could not awake, until a divine hand seemed to touch the wounds thereof: so 2 Sam. 12:13. Here also the tender mercy of Christ is to be observed: he said not, go you adulteress, and call your partner in sin, your pretended husband, that you may hear your dooms (as 1 Cor. 6:9, 10): but he mildly styles him husband, whom he knew to be an adulterer, that she might neither presume any longer to contest with the searcher of hearts, nor despair of his mercy, whose lenity in reproving spoke him merciful to cure and amend; not busy, or malicious to find fault, or accuse.

17. {I have no husband} Thus securely dallies she in so great an interest as her own salvation; it is hard for sinners (not only asleep, but) dead in sins and transgressions, to awake at the first call of God and to acknowledge his voice therein: she supposing that she talked with mere man, thought with her womanish artifices to elude him, denying her matrimony, and dissembling her adultery; but no captions or fallacies can deceive God.

{thou hast said well} Christ tells her plainly of her faults (who could not before understand what he said) in mentioning the fifth man, whom she now had in place of a husband, but truly an adulterer.

19. {I perceive that thou art a Prophet} The mentioning of her sin, smites her with a greater reverence of Christ, as of a prophet, who could know those errors of her former life.

20. {in this mountain} Mount Garizim, near Shekem, Judg. 9:7, in which Sanballat, by Alexander of Macedon his leave, built them a temple. Joseph. antiq. l. 11, c. 8. See Is. Casaubon, exer. 13.

{Jerusalem is the place, &c.} See Deut. 12:5, 6; 1 Kings 8:29; 2 Kings 21:4; 1 Kings 14:21. Thus would she divert the discourse concerning her sin and shame, by embarking in a national controversy, which had long been handed between the Jews and Samaritans.

21. {nor at Jerusalem} The public worship of God shall be no more restrained to that place, which was appointed thereto for a time, to exercise their faith in expectation of Christ in whom alone we can appear acceptable to God. See Mal. 1:11; 1 Tim. 2:8; Eph. 2:14, 15.

22. {Ye worship ye know not what} See 2 Kings 17:29, &c. This Christ seems to speak that he might check her insolency: as if he had said; you make comparisons with the Israel of God, who worship you know not what: what skills it, where they worship, who are ignorant both of the object and manner of the true worship? Devotion born of ignorance, and blind obedience, are strangers in the kingdom of God, the father of lights, James 1:17. Our Savior says, John 17:3, this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent; it is true concerning the heavenly Jerusalem, which was said of the fort of Sion, 2 Sam. 5:8, the blind and the lame shall not come into the house: the ignorant, who know not Christ, the true light, John 1:9, and such as halt between God and Baal, 1 Kings 18:21. Therefore as God began his work of creation, Gen. 1:3, with a, let there be light; so begins he the admirable work of our regeneration, by his Spirit of illumination, calling us out of darkness, into his marvelous light, 1 Pet. 2:9. See Rom. 10:14, 15, 17.

{for salvation is of the Jews} He seems to allude to Isa. 2:3. The meaning is, that the doctrine of saving health, is that which the prophets have taught.

23. {in spirit and in truth} Spirit is here set in opposition to ceremonies, which are called carnal, Heb. 7:16, which prefigured that which Christ performed: he requires now (says Euthymius) non corporaliter, sed spiritualiter immolantes, those that sacrifice not bodily, but spiritually; remission of sins being accomplished in Christ’s one oblation of himself once offered, there remains no more sacrifice for the sins of the living or the dead. See Heb. 10:18. There remains still spiritual sacrifice of prayer and praises by us to be offered, 1 Pet. 2:5; Rev. 8:4, but no more bodily, proper or external sacrifice: he will be worshiped now, not in the figure (as under the law) but in the truth prefigured: and herein he secretly taxes the Samaritans’ blind errors, for that they held no certainty from God’s word, neither was their pretended zeal and devotion according to truth and knowledge, both which are fundamental to the acts of religion. See Isa. 8:20. And in this comparison, Christ shows the preeminence of the Jewish religion, grounded then on God’s infallible word, and the vanity of the Samaritan superstition and will-worship, built on traditions, and opinions of men, which are ever uncertain: for ignorance of the truth, as Lactantius well notes, makes incertam, labentemque sententiam, an uncertain, and slippery assertion: will-worship is no religious act; neither are good intentions enough; we must be certain of God’s revealed will, to direct us in his worship, otherwise we cannot do it in faith.

24. {God is a spirit} 2 Cor. 3:17. These words show the reason of that he last spoke concerning spiritual adoration: God requires adoration in spirit and truth, because himself is a Spirit, and truth: God is an incorporeal substance, invisible, incomprehensible, and he is the veritas prima, the light, in whom is no darkness, 1 John 1:5. Therefore he requires such adoration as agrees with his own nature: he commanded bodily worship to Israel in the ceremonial law, which was to be as a schoolmaster, to bring them to Christ, whom the ceremonies thereof prefigured, Gal. 3:24—until the time appointed of the father, Gal. 4:2, and he confined them to Jerusalem, and the temple there; but now in the fullness of time, Christ shows that his worship should no longer be confined to Jerusalem, than all things therein prefigured Christ, and the work of man’s redemption by him to be wrought, should be accomplished, the Jews therefore, though the peculiar people of God, and in their sacrifices, doing those bodily things, which God for a time commanded them to do, except they, by the spiritual eye of faith, looked to Christ the end of the law, neither worshiped God aright, neither were by those legal rites cleansed from their sins, for it is not possible that the blood of bulls and goats, should take away sins, Hebrews 10:4. They therefore who to this day adhere to the antiquated ceremonies of the law, not believing in Christ, who did indeed come in the fullness of time, and fulfill all things concerning man’s redemption therein prefigured, cleave to a killing letter and ministration of condemnation.

{must worship him in spirit} This shows wherein God’s service principally consists; excluding the Jewish antiquated ceremonies, but not that bodily worship which is requisite, either for our acknowledgment of God before men, or order in his public worship, or the stirring up our own affections in private.

25. {which is called Christ} These words (omitted by the Syriac) seem to be the evangelist’s interpretation of the name Messias: though the Samaritan religion was very impure, confused, and mingled with sundry errors, yet held they this principle concerning the coming of the Messias: so manifest was this light, that it shined to them that sate in darkness, the very heathens, the Samaritans out of Moses’ writings, Deut. 18:18, the impious Balaam, Num. 24:17, and the devil himself acknowledged some sense thereof: it is probable that this woman understanding by the speech of Christ, that some extraordinary change of the church, and ecclesiastical state was nigh, presently thought of the Messias; the rather, because the marks of his coming, specially the departure of the scepter from Judah appeared to the world: in her referring the certainty of all things in religious worship to the magistery of Christ, preferring him before Moses and all the prophets, she is a good precedent, where we may learn in him to look for all the treasures of wisdom and knowledge, Col. 2:3, and to hear him, Matt. 17:5.

26. {I am he} When the Jews pressed him, saying, how long doest thou make us doubt (or hold us in suspense)? If thou be the Christ, tell us plainly, ch. 10:24, he answered not so positively; but here he manifests himself: he that saw all hearts knew that the Jews asked not to believe and be saved, but captiously, and to find some calumny against him; and that this present hearer should convert, and be a means of the conversion of many others, when she should know who it was that talked with her. Christ is never wanting, where he knows the revelation of himself will profit to salvation, ch. 6:64. Where his Gospel is hid, it is hid to them that perish, 2 Cor. 4:4.

27. {Upon this} Even as he spoke these words.

{came his disciples} From Sychar, verse 5, 8, into which they went to buy meat: thus long by God’s providence they were absent, but so soon as he had declared himself to be Christ, they came; lest out of zeal, not yet well informed, they might (as sometimes they endeavored, Matt. 19:13, 14; Mark 10:13, &c.) hinder a work of mercy.

28. {left her waterpot} Having a taste of those waters of life of which Christ spoke, she quickly forgot her thirst and secular necessity, which brought her out to Jacob’s well; and hasted into the city, to draw others to Christ: when our affections are indeed taken up to things above (Col. 3:1, &c.), our worldly cares, in a great measure, fall off like Elijah’s mantle when he was taken up to heaven, 2 Kings 2:13. See Ps. 69:9 and 102:4; Matt. 17:4; Matt. 4:20, 22; Matt. 16:27; Job 23:12; Ps. 19:10 and 119:127.

29. {Come see a man} Such is the excellency of heavenly treasures (ever most diffusive of themselves) if one find them, there is no rest until he communicate the same to others: if one find any secular treasure, he will carefully conceal it; because the more communicate therein, the less must every sharer have: but the more by you are brought to Christ, the more you have of that divine riches. She says not, go out and see a man, &c., but come and see: the seed of this knowledge cannot lie dead in our hearts. See Ps. 116:10; 2 Cor. 4:13. It is like the widow’s oil, 2 Kings 4:5, 6, increased by pouring out: they have but a doubtful share in Christ, who pretending to send others to him, will not go themselves: nor does she take upon her to define, or teach; she only leads them to hear Christ, contented to persuade them to see what she had found.

{all things that ever I did} My great and many sins: that is, multa quae erant occulta, Euthymius: many things, which were so reserved, that I am confident, he could have told me all; thus she seems, not to spare her own reputation, that she might thereby bring others to Christ. See 1 Tim. 1:15; Acts 22:3; 1 Cor. 15:9; Gal. 1:13.

30. {went out of the city} Out of Sychar, verse 5. It was by the instinct of God’s Spirit, that they came, therefore the vility of the reporter hindered them not: we ought not to have the Gospel in respect of persons, nor so much to regard, who speaks, as what is spoken: they have little affection to believe in Christ, who are so intent to the messenger’s personal failings, that they thereby chiefly value their message: these do not object her former sins, or infamy, because they were willing by any means to be led to Christ: a contrary mind was in those who said to the man that had been blind, John 9:34, thou art altogether born in sin, and dost thou teach us?

31. {Master eat} Of these things which we have bought. This they said because Christ (subject to human infirmities and necessities for the time assumed) was weary with his journey, ver. 6, and it was now about noon: therefore they out of their care for their Master, pray him to refresh himself with such viands as they had bought for him and themselves.

32. {I have meat to eat that ye know not of} That which I most desire; or more hunger for than meat; to wit, that I may do the will of God, in saving sinners. See Job 23:12. Because he would make his disciples teachers of the word; he thus teaches them by his own example, to have a greater care of others’ salvation, than of their own bodily necessities; and of the kingdom of God, than of all worldly emoluments: he says not, I do not hunger; but I have meat, &c. Thus would he erect their thoughts, and make them attentive to that great work, which they were presently to see in the conversion of the Samaritans: thus would he teach all, rightly to order their desires: first for God’s kingdom, and then for things necessary to this present life: this one thing duly observed; would both open the windows of heaven to pour us out blessings, and supplies of all necessaries, and make our store a blessing, which without this one method so often proves a mere curse and occasion of damnation to many.

33. {hath any man brought him ought, &c.} They could understand nothing but concerning bodily food: so hard is it to raise the thoughts above carnal reason. See also Matt. 16:7; John 11:11.

34. {to do the will of him} That is, to prosecute the calling of the Samaritans to the knowledge of the Gospel and to salvation. See ch. 6:40, which he desired more than bodily food: a document is here to the ministers, of diligence, and fervency, in the execution of their charge; and also of consolation to us all; Christ who then so much zealed the salvation of Samaritans then to be called, has not less care for us whom he has called.

35. {Yet four months} ἔτι τετράμηνόν ἐστι, the Syriac interprets, post quatuor menses; after four months: it is a Hebrew manner of expression; as Jonah 3:4, עוד ארבעים יום, hod arbabim jom; yet forty days, Aquila, Symmachus, &c., τεσσαράκοντα, forty days. See Augustin. de C. D. l. 18, c. 44.

{white already to harvest} Matt. 9:37. The spiritual harvest is now ripe, as Luke 10:2, therefore as the ripe corn cannot bear delay (without the owner’s great loss) but must be gathered in, so must the Jews and Gentiles now ready for God’s kingdom: by regions white to the harvest, he means (as Chrysostom, Theophylact, Euthymius, &c., interpret) τὸ πλῆθος τῶν προσερχομένων Σαμαρειτῶν, the multitude of the Samaritans coming to him; and their cheerful minds, ready to believe: Cyril more generally and better understands, those who being prepared by the voice of the prophets, were to be instructed in the faith of Christ: we may not unaptly say of them as Ambros. l. 10, ep. 8, says of Elijah; Prophetam Domini agnoscebant corvi, quem non agnoscebant Judaei, pascebant corvi, quem genus illud persequebatur: the ravens acknowledged the prophet of the Lord, whom the Jews acknowledged not: the ravens fed him whom this generation persecuted.

36. {that reapeth, receiveth wages} The doctrine of the prophets is compared to sowing, and the ministry of the Gospel, to gathering of ripe fruits; in either, the faithful servant shall have his reward.

38. {other men labored} Meaning the prophets, and John Baptist. See on verse 36. Moses, the fathers, prophets, and teachers, have labored very much in teaching and instructing this stiff-necked and obstinate people, drawing them from idolatry unto the true service of the Lord, expounding the law, declaring the promises of God, concerning their expected Messias and Savior, &c. Now the Jews being hereby prepared toward salvation, the apostles were sent to perfect the work, by gathering believers to Christ, which by the power of the Holy Spirit, they admirably performed after Christ’s ascension, as Acts 2:41, when there were added to the church of Christ in one day, about 3,000 souls. Here Christ seems to propose two arguments, or motives to their ministration. First, the examples of the foregoing prophets who sowed the seed of the Gospel. Secondly, the utility and greater facility of the work: all know that it is more easy to reap, than to prepare the earth and sow, and that the profit accruing to the husbandman is in the harvest.

39. {many of the Samaritans, &c.} This was a praeludium to the calling of the Gentiles; as were, the coming of the wise men to seek Christ, and the centurion, &c., Matt. 8:5. Howbeit the fullness of the time for their general calling, being not yet come, he gave in charge to his disciples, not to go into the cities of the Samaritans, &c., Matt. 10:5, for he was a minister of the circumcision, Rom. 15:8, sent specially to the lost sheep of the house of Israel, Matt. 15:24. Therefore he would not yet give the Jews matter of offense.

40. {besought him that he would tarry} They who have any true and real sense of their interest in that which the Gospel proposes to them cannot but love and desire their company and presence who preach the same: therefore the Samaritans, hearing the gracious words of Christ himself, desired to entertain him: Paul desired to die, that he might be with him, Phil. 1:23.

41. {more believed} For faith is by hearing, Rom. 10:17, which, whoever plants and waters, God gives, 1 Cor. 3:7. For Christ spent those two days (verse 40) teaching them the mysteries of salvation to be now shortly after to be divulged not to the Jews only, but also to the Samaritans and all other nations of the world for the remission of their sins, comfort, and salvation: and it is very probable, which some conjecture, that in that time he resolved them concerning their national question, about the place of true worship; and on that occasion he might teach them many things concerning the law, temple, worship of God, and the Messias; opening the ceremonies of the law typifying him, and the oracles of the prophets, foretelling those things which were to be accomplished by him: and no wonder if many believed on him who preached with that divine evidence and fullness of the Holy Spirit, which not only sounded in their ears; but converted their hearts, and begat faith and obedience in them.

42. {not because of thy saying} λαλιά; commonly importing talkativeness: Suidas interprets it by δημηγορία; which Budaeus expresses by the oratorical fluentness of tongue in those who are more studious to please than to profit: as Suidas instances in Arcesilaus, satis in loquendo liber; as the Hebrews aptly expressed it by איש דברים ish debarim, a man of words; that is, eloquent, as Exod. 4:10. So Cant. 4:3, מדברך midbarech, thy speech is pleasant: where the 70 give it by the word here used, ἡ λαλία σου, thy speech, &c. God, complying with our infirmities, has many ways and means to bring us to believe: he will provoke the Jews by emulation of the Gentiles, Rom. 11:11, others, by the honest and harmless conversation of professors, 1 Pet. 3:1. Some by the ordinary means, preaching of the word and administration of the sacraments: some by the authority and credit of the church; whereas, who, or whatsoever the occasion be, the word of God is the ground on whose certain authority we rest, and for which we believe: as here, at the woman’s report, they believed, and came forth: but all that served only to bring them to Christ: so says Augustin. Tract. 15 in Joh. Christ is preached to those who are without, and yet not Christians; by Christian friends, tanquam illa muliere, hoc est, Ecclesiâ, nunciante, as it were that woman, that is, the church, declaring, one might well say of himself, I had not believed the Gospel, except I had believed the church: because the voice of the church (as this woman the Samaritan) first moved him to come to Christ: not that he finally built his faith on the authority of men, much less preferred it before the authority of God’s word; but because he acknowledged the means (the ministry of man) by which God brought him to believe his divine word, which only is infallible; as a man shut up in some dark labyrinth, being thence led out by some obscure lamp carried before him, to the clear and open sun, might truly say, I had not come to the light of the sun, except I had followed this lamp; yet could it not be thence concluded, that now in the sunshine, he must still trust to the light of the lamp, or that the sun’s light should depend on the dim light thereof; human reason looks on immediate means and occasions as a cause, sine quâ non; between which, and the supreme cause, in a clear view, it discerns a vast distance; we honor the authority of the church, and the ministry of men, but put much difference between the authority of these, and God, on whose infallible truth our faith is grounded.

{Saviour of the world} Christ having preached to them, that the salvation which he brought, was universal without respect of persons; they apprehended their right and interest therein, and so conclude, that he brought conditions of peace to them, who were indeed far off from the covenants of grace, Eph. 2:17. Their admirable improvement of two days’ hearing; to the apprehension of this sum of the Gospel, must needs rise in judgment and condemn, not only the Jews’ two years’ fruitless hearing Christ, but also our many years hearing the same word without fruits of faith and repentance.

43. {departed thence} From Sychar in Samaria; he would not now stay long there, for the infirm Jews’ sakes, his course being not finished in Judea.

44. {Jesus himself testified} The evangelist renders the reason why Jesus went not into his own country Nazareth; they honored him not as they ought. See Luke 4:24; Mark 6:4.

45. {the Galilaeans received him} The proud Jews despised this people, ch. 7:52, so did they the Samaritans, yet both Samaritans and Galileans received Christ, when the Jews rejected him and his doctrine; many times they, whom arrogant hypocrites despise, as impious and unconsiderable, more happily receive Christ, and the Gospel than proud boasters.

46. {made the water wine} Ch. 2:1, &c.

{a certain noble man} A courtier, or ruler of Herod’s house, or some principal officer, counselor or chieftain; the Syriac styles him עבד מלכא habed malco, a servant of the king, a president or viceroy; so the interpreter of the Syriac has it, gerens vices regis. (See Is. Casaubon, Exer. c. 13, n. 55.) For though Herod Antipas was but a tetrarch and no king, yet doubtless he was by his friends and followers vulgarly styled king, and so the evangelists themselves accordingly call him, Mark 6:14, &c.

47. {when he heard} Having heard of the fame of Jesus healing all diseases; and hearing also where he now was; he addresses himself to him for help for his son.

48. {ye will not believe} Yet he believed, otherwise he would not have come to him for help; but he believed not aright in him, who thought he could not help, except he were bodily present; had he been well informed, he would have believed him to be God everywhere present. Greg. hom. 28, in Evang.

49. {come down ere my child die} This shows the weakness of his faith relying so much on the bodily presence of Christ, as if his son could not otherwise be cured: here were two infirmities of his faith discovered. First, in that he thought that Jesus could not heal his son except he were bodily present: he came not to the excellency of the centurion’s faith, Matt. 8:8—speak the word only, and my servant shall be healed. The second infirmity appeared in that he thought Jesus would come too late, if he came not before the child died; he believed not so much as Martha professed—I know that even now, whatsoever thou wilt ask of God, God will give it thee, John 11:22, yet Christ showed mercy to the weak.

50. {the man believed} The man specified, verse 46, so that here Christ at once cured two; the child of the fever, and the father of unbelief; the man departed, relying on Christ’s power and mercy.

51. {as he was now going down} In the way between Cana and Capernaum: which stood upon the lake or sea of Galilee, on the bank of the river Jordan, in the borders of Zabulon and Neptalim.

{his servants met him} Being ambitious to comfort their master with speed, by bringing him the welcome news of his son’s recovery, it is probable, that contending among themselves who should be the messenger, more came to meet him, where one could as easily have brought the tidings.

52. {Then inquired he of them the hour} Desiring further confirmation of that which he so much wished; and comparing the time and hour in which Christ said, thy son liveth, verse 50, with the servants’ report of the child’s recovery, he found that Jesus not only declared that which was then done in his bodily absence (which a prophet might possibly have done) but that Jesus had cured his son.

{seventh hour the fever left him} At one of the clock in the afternoon; for their day was divided into twelve hours, John 11:9, and began at sunrising; whence they computed their first hour of the artificial day, so that their seventh hour must fall with our one of the afternoon.

53. {and his whole house} The master finding his son recovered, by the word of Christ, bodily absent, believed the divine power of Christ; and relating the whole passage of the business to all that were in his family, they also believed with him.

54. {This is again the second miracle} The second which he did in Galilee, in Judea he had done many. Thus will Christ confirm that which he has begun; and so precious are the souls of a few believers in his sight; we read here but of one house gained to the faith; yet he (who foresaw all events to come) for that one’s sake, came again to visit what he had planted; he has regard and care to save one Noah in a perishing world, one Lot in five cities, Gen. 18:32. He expresses it in two parables, Luke 15.

CHAPTER 5

1. {After this} Lev. 23:2; Deut. 16. After that he had cured the nobleman’s son, ch. 4:50. But it seems that this was not immediately after that, there having been other intervenient things which the other evangelists relate, and this omits.

{was a feast of the Jews} Chrysost., Cyril, Euthym., Theophylact, Lyranus, Bonaventure, Fab. Stapulensis, M. Calvin, W. Musculus, and others think it was Pentecost. Irenaeus l. 2, c. 39, Rupertus, Oecolampadius, Beza, Rolloc., Brugensis, Scaliger, de emendat. temp., Pelargus, Chemnitius harm. Evang., &c., understand it was the feast of Passover; one thing is most probable, that he came up to the feast, as to satisfy the law on that behalf, so also that in that usual confluence of people, he might find the better opportunity, to divulge the Gospel, concerning their several feasts. See Lev. 22; Num. 29; Deut. 16.

2. {by the sheep market} Or gate, ἐπὶ τῇ προβατικῇ, the first translation understands ἐν ἀγορᾷ, in the market, because there was near, a sheep-market, or beast-market, as Matt. 20:3, to accommodate sacrifices, who might there buy; the second translation understands πύλῃ, gate: for, says an author, by it the beasts to be offered in sacrifice, were brought in, Neh. 3:1 and 12:39. We read שער הצאן shahar hatzon. 70. τῆς πύλης τῆς προβατικῆς: the sheep-gate. So Junius and Tremelius give it, portam gregis: this gate was to the southward of the city, in that part of the valley which looks toward the front of the temple, and city of David. Adricomius, Jerusalem, n. 70, calls it, forum pecuarium.

{Bethesda} Syr. בית חסדא beth chesda, the house of beneficence, or bounty: for, God there bountifully exercised his power in curing all diseases of his people.

{having five porches} The word στοὰ here used, has divers significations; Suidas expresses it by ταμιεῖον (a barn, or granary where corn or fruits were laid up), διὰ τὸ περίμηκες εἶναι—because it was a long room (so Clem. Alexandr. Paed. l. 2, says, οἷς οὐκ ἔστι ταμεῖον καὶ ἀποθήκη). The Latins commonly give it, porticus, which we call porches, galleries, or walks, to shelter from violent heat or rain: it seemed they had made such about this pool, to shelter sick and lame men, repairing to that place, and watching for the moving of the water, which being sudden, and at no fixed time, they could not have been able to attend, had they had no cover to defend them from the weather, and place to rest in.

3. {blind, halt, withered} The evangelist mentions some, to declare that they were no easy or common cures there wrought, but even of the greatest and most desperate maladies.

4. {an Angel went down at a certain season} Not in any visible shape, but by the sudden moving of the water, and the admirable effect following in the present cure of him that first went into the water after that motion, it appeared to be the extraordinary work of God, who as he has made his angels ministering spirits for the good of his, so does he powerfully work by them, in extraordinary dispensations.

{at a certain season} There are divers conjectures concerning this season; but when, and how often he descended, we have no certainty.

{whosoever then first, &c.} God could have cured all at once in a moment, but in his wisdom he instances his presence, power, and mercy, in a few, and at certain times, that all may depend on his providence, and patiently expect him, in respect both of the time and manner of their relief. Here are sundry things considerable in these cures. 1. That all diseases, how old, great, or desperate soever, were here cured. 2. That, in a moment, or very quickly. 3. That but one at once was healed, of so many who expected God’s mercy therein, one only attained health, and all the rest, to their no small grief were unhelped. 4. That he only was helped who first stepped in, or was put in; after the moving of the water, as if that one, took up all the healing virtue. 5. That the same water could not always heal, but at certain times, when it had been troubled, as a wrought sea, or from the bottom to the top: for so the word, ἐτάρασσε, imports, as ἐτάραξε δὲ πόντον, Hom. Odyss. ε. 6. That no other moving, but that of an angel descending from heaven, made those waters healing: all was to teach us to cast our cares on the Lord, to depend on his providence, who can help with ordinary means, without them, and contrary to them. See 2 Kings 5:10 and 2:20; Exod. 14:22 and 16:15, 35; Judg. 3:21 and 15:15, 19; 2 Kings 4; Mark 8:23; John 9:6.

5. {had an infirmity thirty and eight years} Christ chose out this man, whose condition and disease might seem most incurable, by reason of the long continuance thereof, and he most unlikely to have benefit of the water, who neither was able to move himself, neither had any man to carry him into the pool in due season, this was, as to set off God’s goodness in the eminency of the miracle; so in this pattern of patience, to teach us the prophet’s rule, though it tarry, wait for it, because it will surely come, &c., Hab. 2:3 (God often delays that which he will certainly give at last), also to make the afflicted seriously consider their faults for which God punishes them; see Lam. 3:39, 40, 41, by a divine disposal it comes so to pass, that, prolixiora vitia, aegritudo prolixior curat. Greg. hom. 19, in Evang. Long sickness burns out long vices. God delays to help, to exercise the faith and patience of the afflicted, to kindle their zeal to prayer, to render his mercies more dear and remarkable; see John 9:1, 21; John 11:39; Matt. 9:20; Luke 13:11.

6. {wilt thou be healed?} There seems no doubt but that he (who had with thirty-eight years’ patience endured) would gladly be healed: but this Christ said, to make both him and the spectators the more attentive to that which he was now about to do: thus he prevents us with his mercy, see Isa. 65:24. This indeed is proper to the Almighty and true God, inexorata beneficia praebere fessis, &c. Arnob. adv. Gent. l. 3, to give unbegged benefits, to the weary and infirm: which when he does in matters spiritual, he makes us willing to receive who freely gives of his own good will, so that here, as Synesius de insomn. says, καθαρμῷ τὸ μέγιστον μέρος ἡ θέλησις, the greatest part of the cleansing is the will, to be clean, which God works in us: of his good pleasure (Phil. 2:13), by his preventing grace.

7. {I have no man, &c.} So uncharitable was that Jewish nation become; they thought all religion consisted in sacrificing, but held not charity, the ground and sum of the law: in so great a city, so much pretending to religion, no man, in so long time, showed so much mercy to this poor man, as to help him into the water: no wonder that Christ sent the learned doctors to learn that necessary lesson, I will have mercy, not sacrifice (Matt. 9:13; 1 Sam. 15:22), that is, mercy rather than sacrifice.

8. {take up thy bed} For the evidence and manifestation of the cure: so Mark 2:11; Matt. 9:6. This he says, that passing through the multitude with his bed on his back, whom many of them probably might know so many years to have there lain helpless, lame, and not able to move himself for help, the evidence of the miracle might appear.

9. {immediately the man was made whole} Though he had been so many years lame, Christ presently healed him, in the same hour, as the interpreter of the Syriac gives it: and this also clears the miracle from all ground of calumny, and suspicion of compact, that this man now cured was lame some years before Christ was born: compare verse 5 with Luke 3:23.

{was the sabbath} This also made the miracle more notorious; because all that saw him carrying his bed on the Sabbath, on which none among the Jews used to bear any burden, would take special notice of the person and fact; had it been on any other day, few would have noted it, or said anything to it: but now every one that saw him carrying, blaming him for doing that which they judged unlawful, and he excusing it by the command of him that cured him, the fame of the cure grew more public.

10. {the Jews therefore said} They pretend religion, to overthrow the ground and fundamentals thereof, faith in Christ, and charity to men (see 1 Tim. 1:5; 1 Cor. 13:2, 3), because Christ healed on the Sabbath, whereas indeed that shows, that works of mercy are works of the Sabbath made for man. The Jews of whom he speaks here, it seems were those by whom he passed carrying his bed to his house.

{it is not lawful for thee to carry thy bed} Jer. 17:22. It was not lawful to carry, except that carrying had been within the compass of sanctifying the Sabbath, as was the advancement of God’s glory, a work of mercy and necessity, in which Christ showed it lawful.

11. {He that made me whole} He replies not concerning works of the Sabbath, but cites the authority of him, who had divine power to cure him: take heed of rash censure; and consider not only the letter, but also the intent of the law; which is faith and charity. See on verse 10; 1 Tim. 1:5.

12. {What man is that} They would not acknowledge God’s hand in this work, but inquire after a man by them pretended to oppose the express commandment of God concerning the Sabbath; as if they said, do but name that man and whatever he be, he shall not go unpunished, thus were they preposterously zealous, and superstitiously religious, not considering the sense, but the letter of the law.

13. {conveyed himself away} This shows the reason why the man that was healed was ignorant who had healed him and had not inquired concerning the author of so admirable a blessing on him bestowed: the unexpected sense of perfect health, and strength suddenly recovered, might possibly take up all his thoughts in admiration; and while he was rising and taking up his bed as he was commanded, Jesus went away through the present multitude.

{a multitude being} Or from the multitude that was. The Syriac gives it, had hid himself in the multitude: which might easily be, seeing there were many of sundry statures there; and in multitudes it is not easy to discern one from another: the word here used is ἐξένευσεν, which properly signifies, to swim out; the multitude is often compared to fluctuant waters, Rev. 17:2, 15.

14. {Sin no more} He thus warns to show him the cause of his infirmity, and the right use of health, which is, amendment of the former sinful life: thus good physicians not only cure, but prescribe for the avoidance of a more dangerous relapse: God delights not in our sorrows but therefore smites us with infirmity, that he might not condemn us with the perishing world; and certainly worse must needs befall them, who will not be warned by lighter corrections, either in this life, or that to come. That which Christ says here, Sin no more, lest a worse thing come unto thee, must not be understood of a simple and absolute intermination of a more grievous affliction to come upon him if he sinned any more at all; for there is no man that sinneth not, 1 Kings 8:46, but in the apostle’s sense, Rom. 6:12, Let not sin reign therefore in your mortal bodies, that you should obey it in the lust thereof. See also ch. 8:11; 2 Pet. 2:20, 21.

15. {told the Jews, that it was Jesus} They asked him, who it was, verse 12. Now being informed (probably by inquiring of his disciples) he tells them: showing them that divine and admirable Physician, if possibly they also might want him for themselves or friends.

16. {Therefore did the Jews persecute Jesus} For it is the property of hypocrites, under pretense of zeal for religion, to execute their private malice, which was the true cause why they persecuted Christ; truth ever stimulates it to envy and revenge, but their pretense was zeal to the law of God, which they would have the people believe that he violated, who healed on the Sabbath day: they persecuted him in calumnies, blasphemous speeches, detractions, and also designing his death; as appears verse 18. See Gal. 4:29; Gen. 21:9.

17. {my Father worketh hitherto} My Father is beneficent in preserving you all on this very Sabbath: and my works are his, and so, no violation of the Sabbath: I work by the same power, which not only at the beginning created, and still preserves all the creatures (Heb. 1:2, 3), but also healed this man, and so, as Hil. de trin. l. 7, says well, in eo ergo quod operatur filius, opus patris est: therefore the work of the Father is in that which the Son works; they have one power and work. God in the beginning rested the seventh day, which he sanctified: he ceased then (says Aug. Consent. ep. 146.9.2, ab ipsis naturis condendis—non ab earum administratione) from creating natures or new species but not from his administration, and preservation of those kinds which he then created, for as the same says, l. 12 de C. D., c. 17, novit quiescens agere, & agens quiescere, he knows how to work resting, and to rest working; who does all things without labor, and lassitude, only by his word.

18. {Because he had broken the Sabbath} This relates to the Jews’ sense: he had not broken the Sabbath, for he came not to destroy, but to fulfill the law, Matt. 5:17, but they thought he had broken it.

{that God was his Father} This was proper and peculiar to him, as a father by nature, not adoption.

{making himself equal with God} They understood not that he was God of God, coequal, consubstantial and coeternal with the Father.

19. {Nothing of himself} Or, as distinct from the Father’s work: seeing, as they are one God, so have they one will and one working: for, says Fulgentius de fide orthod., in that nature of the Trinity sic totum unum est, ut nihil ibi possit separari vel dividi—so is all one, that there nothing can be separated or divided: so is all equal, that nothing greater or less can there be found.

{what things soever he doth, these also doth the son likewise} Whatsoever the Father does, the Son does; because they are one God, have one will, power, and working. So Nazianzen, orat. 36, well interprets, this υἱὸς ὁμοίως ποιεῖ, doth the Son likewise; οὐ κατὰ τὴν τῶν πραγμάτων ὁμοίωσιν, ἀλλὰ κατὰ τὴν τῆς ἐξουσίας ὁμοτιμίαν—not for the similitude of those things they do, but in respect of the same power and authority of both, the Son does not imitate, but cooperate; he works not the like, but the same work which the Father does.

20. {Sheweth him all things} By a divine and unspeakable communication. The Father works so, as that the Son who is one with him, ch. 10:30; 1 John 5:7, not only sees or knows what the Father does; but also cooperates in all that he does: and the Father works by him.

{greater works than these} That is, he will yet do more admirable works than these which you have already seen; works which shall more evidently set forth his glory, and declare his divine power working by me.

21. {Quickeneth whom he will} Ζωοποιεῖ, maketh alive, or gives life; understand here by life, righteousness, all the gifts of the Holy Ghost, and all things belonging to our salvation, with all the parts and degrees thereof; he finds us all dead in sins, Eph. 2:1. Therefore in the work of our salvation he must needs begin from our first resurrection to the life of grace: and these words, raiseth up, and quickeneth; show that he both raised up, and delivers from sin and also sanctifies us by the same Spirit (see Rom. 8:10, 11), which he does (as all other acts of mercy, or, ad extra) with the Father: therefore also when he would raise Lazarus he prayed, and gave thanks to his Father, ch. 11:41, that we might know, that they jointly wrought in the same work.

22. {the Father judgeth no man} Ch. 8:15. He says, I judge no man: that is, in point of civil judicature: or, I alone judge no man: and indeed he came not then into the world to judge, but to preach the gladsome tidings of salvation: so the Father judges not alone, because he judges by the Son, Acts 17:31; Rom. 2:16. The word (judges) here, as verse 27, 30, signifying full power to rule in heaven and earth: as Matt. 11:27 and 28:18. He says the Father judges no man, as they imagined, who separated him from the Son; by whom as he created all, so rules he, and judges he all; so he says he came not to do his own will, but the will of his Father. See verse 30, and ch. 6:38; ch. 7:16, not simply, but in their sense who would divide the Father and the Son, so he oftentimes speaks. See ch. 9:3.

23. {Honour the Son} In the unity of the Godhead; neither of them can be truly worshiped without the other; as the following words expressly show.

24. {but is passed from death unto life} That is, shall as certainly, as if it were already done.

25. {the dead shall hear the voice} In the first, or spiritual resurrection. See Rev. 20:6, and compare therewith, Eph. 2:1; 1 Tim. 5:6.

{and they that hear shall live} They that believe, and obey the voice of Christ, shall live eternally.

26. {so hath he given to the Son} He renders a reason of that he said, the dead shall hear the voice of the Son of God, and live: because God the Father, who is the eternal fountain of life, communicates his whole essence to the Son: so that, as he is the eternal Word and Wisdom of God, he has all things of himself: but as he is the Son of man, he has received all things of the Father, as, authority and power to execute judgment; which understand principally of the last general judgment, as that ch. 3:17, God sent not his Son into the world, to condemn the world, &c., that is, not now in his state of humility.

27. {To execute judgment} Supreme power, to govern and administer all things.

{because he is the Son of man} Not only as he is God, but also as he is man, that all men may see their Judge, Rev. 1:7.

28. {All that are in the graves} That is, all the dead, in sea and land: this he says to show that he will not only raise the believers to the life of grace here, but also to the life of glory in the world to come: and though the obstinate sinners would not hear his voice, preaching conditions of mercy and salvation to them now; yet shall they against their wills, hear his voice and feel his power raising them from the dead, and summoning them to judgment.

29. {They that have done good} See Matt. 25:46, wherein they shall be rewarded according to, not for their works; life eternal is God’s free gift, not man’s merit. See Rom. 6:23.

30. {as I hear, I judge} As I know my Father’s judgment; as before verse 19 he uses the word, Seeing, so now he uses this of hearing: which signifies his receiving wisdom, ability to judge, and his whole nature (as God) of the Father; as man he receives it of the Deity, the Father, Son, and Holy Ghost.

{because I seek not mine own will} Either in judging, or doing: I do my Father’s will in all, and therefore is my judgment just, because according to the will of my Father: men in judging too often do their own wills, not God’s; and therefore err: but he that judges according to the most holy and just will of God, is just.

31. {if I bear witness of myself} Ch. 8:14. If I only testified, you might distrust; but now, God, the only sufficient witness of himself, testifies of me.

32. {There is another} That is, God the Father, as ch. 7:18, he acknowledges me his only Son in whom he is well pleased, Matt. 3:17 and 17. So that I arrogate nothing to myself, which God my Father does not avow.

33. {ye sent unto John} He presses them with John’s testimony, which they durst not deny: and with their own judgment, who sent unto him to be resolved concerning Christ; why should you send to him except you would stand to his testimony? He gave witness to the truth, which you condemn as falsehood.

34. {receive not testimony from man} I ground not on man’s witness: man can no more prove God’s truth, than a lamp can show us the sun.

35. {he was a burning and a shining lamp} He was not that light of lights mentioned, ch. 1:8, but one bearing witness of him: he was an eminent light, ardent in the zeal of faith and piety: so that the unbelieving Jews were willfully darkened, and voluntarily erred in their inconstancy, wherein they never liked any long, were they never so admirable lights, in sincerity of zeal, and truth of doctrine.

{for a season to rejoice} Until you distasted his testimony concerning me.

36. {I have greater witness} See Matt. 3:17; Matt. 17:5; 1 John 5:7. He says, greater, not truer, both were true; but the works which Christ did, more evidently concluded that he was the Son of God, and are so said to testify of him, as the heavens are said to declare the glory of God, Ps. 19:1. See John 10:25.

37. {Hath borne witness of me} Matt. 3:17; 2 Pet. 1:17.

{nor seen his shape} See on ch. 1:18; Deut. 4:12.

38. {ye have not his word abiding in you} They had the true word of God (as many now have) in their closets, but not in their hearts: they neither understood the meaning thereof, nor did they set their hearts to obey it, see ch. 8:19, 37. They who receive not Christ, are no true disciples of Moses and the prophets.

39. {search the Scriptures} Or, ye do search, as Acts 17:11. He proves himself to be the Messias, 1. By the Father’s testimony. 2. By John Baptist’s witness. 3. By his works. 4. Now by the Scriptures, the word ἐρευνᾶτε, may be either the indicative, and so translated, ye do search, or the imperative, and so it is to be given, search ye, the first sense implies a just reproof of their preposterous diligence; as if he said, you do indeed read and search the Scriptures, rightly thinking that the doctrine of salvation is thence to be drawn: yet you obstinately disbelieve him of whom the Scripture witnesses, that there is salvation in none other: and here, that which Hil. l. 7 de trin. says is very considerable: it cannot (says he) be denied, that from misunderstanding, the controversy concerning faith arose, dum quod legitur sensui potius coaptatur, quam lectioni sensus obtemperat: while that which is read is rather fitted to the sense (of the reader) than (his) sense subjected to that he reads: and again (contr. Constant.) he says there is none of the heretics which does not feign, or falsely pretend that he preaches according to Scriptures; even those things in which he blasphemes: they all speak Scriptures, without their sense, and pretend faith, without faith; Scripturae enim non in legendo sunt, sed in intelligendo: for the Scriptures are not in reading (or the letter) but in understanding (that is, inward sense and true meaning), and again; optimus enim lector est, qui dictorum intelligentiam expectet ex dictis potius quam imponat, & retulerit magis quam attulerit; neque cogat id videri dictis contineri, quod ante lectionem praesumpserit intelligendum, &c. For he is the best reader, who rather expects the meaning of the sayings from the words, than imposes it (on them), and rather carries away from, than brings sense (to that he reads); and who forces not the words to seem to carry that sense, which before his reading, he presumed must be understood; therefore when the speech shall be concerning God, let us yield God the knowledge of himself, and attend his words with holy reverence: for he is a competent witness of himself, who is not (cannot be) known, except he reveal himself. The second sense imports an exhortation to search the Scripture, not superficially, but as Euthymius after Chrysost. says, he commands them to dig deep that they may find: ἐν τῷ βάθει κείμενα, those things which are in the depth; for it is not in the superficies, ἀλλὰ ὥσπερ τις θησαυρὸς ἐν πολλῷ τῷ βάθει κατάκειται: but as a treasure hid in great depth.

{ye think ye have eternal life} He says not, ye have, but ye think ye have: teaching that they (as now too many) deceived themselves, in opinion that hearing, or reading the word was sufficient without faith and obedience thereto: see Rom. 2:13; Heb. 4:2.

40. {he will not come to me} The meaning is, that they labor in vain in reading the Scriptures, who make it not their principal aim, to find Christ therein: and that it was their malice which hindered them from receiving the benefit of eternal life offered them in the Gospel; in saying ye will not come, he taxes their contumacy as the chief cause of their ignorance and blindness; opinion of having in themselves sufficient sanctity to save them, is a dangerous obstruction; they who think themselves healthy, seek not to the Physician.

41. {I receive not honour from men} That is, not human applause (had I been ambitious thereof, I would never have taken on me the form of a servant). Christ is greater, than that opinion or judgment of men can either take from, or add to his glory: to an infinite, nothing can be added, nothing can be taken from it.

42. {ye have not the love of God in you} As if he said, I well know why you come not to me, because you have no true love of God in you; you may blasphemously pretend other causes of your not believing in me, you may impose upon an ignorant vulgar; but I know you: he takes the love of God here, for the ground of all true religion and sanctity, the sum of the law, Deut. 6:5. God sees the hypocrisy of those, who have God, truth, and godliness in their tongues, but devilish malice, pride and vainglory in their hearts.

43. {If another shall come} If a false prophet should come, you would be too apt to receive him: so did they in Trajan’s time follow their Barcocheba, whom almost all the Jews took for their Messias: this impostor caused great effusion of blood between the Jews and Romans: but when they perceived the mischief he had led them into, the Jews called their Barchocheba (which signifies, the son of a star) Barcoziba, that is, the son of a lie. See Pet. Galatin. de arcan. Cathol. verit. Jo. Drus., praeterit. l. 4, in Joh. 5:43, and ib. ad V. N. T. par. ult. Joh. 5:43.

44. {how can ye believe} That is, you cannot believe, because of your ambition, which is contrary to the love and honor of God. It is impossible that you should believe in me the Son of God and only Savior of the elect now under the form of a servant, so long as the height of your ambition is only external pomp, secular glory, and applause of men, which you mutually give each other, whereof you find nothing in me, nor desired of me.

{which receive honour one of another} Which love the praise of men more than the praise of God, ch. 12:43, one flattering another with the characters of just, wise, and godly: desirous only to please men, and to seem holy to them, that they may speak well of them, not valuing the judgment or praise of God. See Rom. 2:29; 1 Cor. 4:5.

45. {there is one that accuseth you} Moses, or the law (in the works whereof you trust to be justified) shall condemn you, who continue not in everything written therein, neither believe in Christ of whom he testified.

{Moses in whom ye trust} They boasted that they were Moses’ disciples, and opposed him to Christ (ch. 9:28, 29); he tells them that the law given them by the ministry of Moses, will accuse and condemn them.

46. {If ye had believed Moses} He shows why Moses should accuse and condemn them; because they believed him not; so dangerous is it to pretend to that which we will not obey, nor believe.

{he wrote of me} Gen. 3:15; Deut. 18:15; Gen. 49:10; Num. 24:17, &c. Indeed the whole scope of the ceremonial law was to prefigure Christ to come, suffer for our redemption, and cleanse us from all our sins: for he is the end of the law to every believer: see the whole aim of the Epistle to the Hebrews, and Acts 7:2, &c.; Luke 24:27.

47. {how shall ye believe in me?} That is, seeing you pretend highly to reverence Moses, and yet believe him not any further than you find in his writings compliance with your own opinions, how should you believe in my words of which you have no such esteem? This veil yet laid over their heart, in reading the Scriptures, shall be taken away, when the fullness of the Gentiles is come in. See 2 Cor. 3:16; Rom. 11:25.

CHAPTER 6

1. {The sea of Tiberias} The lake of Genezareth: Tiberias, Bethsaida and Capernaum, were on this side the lake, in respect of Galilee: but it is here said, that he passed over, because he crossed some creeks running up into the land, or some bays, that he might go the nearer way: see on Luke 5:1, and on John 21:1.

2. {because they saw his miracles} This was the cause why they followed him into the deserts: seeing his admirable power, healing all diseases, they conceived that he was some great prophet sent of God: hence was that zeal to attend him so, as that they neither minded their want of meat, or lodging in the desert: which must rise in judgment and condemn our carelessness towards God’s word, from which the least let uses to detain or distract us, though we are not to follow Christ now into the desert mountains; his word is near us, Rom. 10:8.

3. {went up into a mountain} Probably for the same reason which is expressed, Mark 6:31; that they might rest a while. A mountain in the desert of Bethsaida, Luke 9:10.

4. {and the Passover} Lev. 23:5; Deut. 16:1. See ch. 2:13. This must be the third Passover after Christ’s baptism, if that feast mentioned, ch. 5:1, was the Passover.

5. {lift up his eyes and saw a great multitude} Thus he undertakes the care for them, who for his sake neglect themselves. See Matt. 14:15, 16, 18, 19, &c.

{saith unto Philip} He spoke to Philip, because it seems he spoke the sense of his fellow disciples: we may not conceive that Christ thus spoke, as soon as he saw this multitude: for the other evangelists show that he first taught them many things concerning the kingdom of God, and healed those who were infirm, by which time it was almost night; then took he care to feed and dismiss them. See Mark 6:37; Luke 9:13.

6. {This he said to prove him} Not that Jesus knew not beforehand what Philip would answer, but, as Gen. 22:1, God tempted, or tried Abraham, to make Abraham know his own faith and obedience; so here to make Philip know his faith, whether (seeing in the ordinary way of nature there were no means) he would have recourse to Christ’s omnipotency; of which he had seen so much experience? And to show him the defects thereof in the following miracle.

7. {two hundred penny worth} As if he said, neither know we where timely to buy so much for them before night, neither is that a little money in our cash.

9. {there is a lad here which, &c.} He had said first unto them, how many loaves have you? Go and see, Mark 6:38, which when Andrew had informed himself of, in the name of the rest, he says, there is a lad, &c., five loaves, that is, to sell: for it is probable that their own store, after their repast in the mountain, was very slender: this sets off the truth of the miracle of feeding so many, so fully, when there was neither in the disciples’ keeping, nor among the multitude, any more, than so incompetent a store for them all.

{what are they among so many} Neither did he yet think of any more than human and ordinary supplies. He knew not that Christ would by his divine power increase this small store to a sufficiency to feed this great multitude, and therefore answers; as relating to second causes, by whose proportions, it was no competent food for 5,000 men. We here very much live and are guided by sense, and therefore usually determine and judge, according to the principles thereof, and so, not so constantly rely on the omnipotent providence of God, as indeed we ought; when Elijah, 1 Kings 17:10, &c., said to the widow at Zarephath, Bring me I pray thee a morsel of bread in thy hand; she had ready to say, as the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and behold I am gathering two sticks, that—we may eat it and die. Experience made her better understand the power of God’s providence.

10. {make the men sit down} When these loaves and fishes were brought him; he does not here reprove their unbelief, but confirm their faith by the miracle done. He would have them thus sit down on rows, as Mark 6:39, 40, that the disciples might the more readily distribute to every one a portion; and that the number appearing, the miracle might be the more evident unto them all then present; see Luke 9:14.

{So the men sate down} ἀνέπεσον, they fell or lay down; as their manner was to eat: they were uncertain of the event; but yet readily obeyed his word: such readiness was also in the waiters at the Cana wedding, to fill the waterpots with water when they wanted wine, ch. 2:7. This is a trial of faith, when God commands them to do that, whereof for present they apprehend neither event, nor reason: man’s reason would have said to this multitude, hie you away lest you be famished here, by a little more delay; but sitting down here as he commanded, where there appeared no probability of supply, they found abundance to suffice them all: thus will he teach us not to rely on our own wisdoms, but to depend on his providence and word, who never frustrates the hopes of his. See Matt. 14:21.

11. {when Jesus had given thanks} That is, as the Syriac has it, וברך ubarec, and blessed it: so also Matt. 26:26; Luke 9:16.

{he distributed} By the ministry of the disciples, to every one as much as fully satisfied them to a perfect refection: which is added to set out the truth and excellence of the miracle, those victuals being not sparingly, but fully and freely given to every one present.

12. {gather up the fragments} This he commanded, as for the evidence of the miracle; so also that none of God’s blessings might be lost wherein would have appeared a contempt or undervaluing of them: to teach us a holy frugality in the use of God’s creatures: of which we are but stewards, and must once give account; and that we must rely on God’s providence, who can make the least measure sufficient.

13. {filled twelve baskets} So wonderfully had he increased the small store. See also 1 Kings 17:15, 16, and 2 Kings 4; Matt. 14:20.

14. {this is of a truth that Prophet} ὁ ἐρχόμενος, the Prophet which was to come; that is, whose coming we have hitherto expected: or as the Syriac interpreter has it, qui venit in mundum, who is now come into the world: this is the Messias promised by God, Deut. 18:15. Such is the vulgar, more sensible of bodily and temporal benefits (which they expected in Christ) than spiritual and eternal: we read not that they thus acknowledge him in his most divine and unparalleled preaching to them the mystery of eternal life: but when he feeds their bellies, then they cry, this is that Prophet.

15. {to make him a king} This also shows how much they regarded their bellies, more than their souls: when he gave them the best spiritual food they offered him no such honor, but because he thus fed them, they would proclaim him the King Messias; under whom they dreamed of health, wealth, fullness, victory, protection and all secular blessings. So much lived they to carnal sense; so few understood the true end of Christ’s coming into the world, which was that he might suffer for us, and redeem us from the power of Satan, death and hell.

{into a mountain himself alone} Where he used to pray: his kingdom is spiritual, not of this world; therefore offended at their perverse service, who would thus honor him, he withdrew himself from them.

16. {when even was now come} Matt. 14:23, and that now having sent his disciples aboard before him, he might the more conveniently dismiss the multitude, and withdraw himself into the mountain.

17. {went over the sea} That is, some creek or arm thereof, as verse 1. Mark 6:45, he bade them go before to Bethsaida, while he sent the people away (because Bethsaida was in their way as they went toward Capernaum), while he was dismissing them, it seems they were conspiring to make him king, and therefore he went from them into the mountain alone.

18. {and the sea arose} Swelled, as the Syriac has it; was rough and high running.

19. {about five and twenty or thirty furlongs} Above three miles from shore; so little way had they made from the evening to the fourth watch of the night. See Matt. 14:25.

20. {It is I, be not afraid} They were troubled for his absence, and terrified with his presence, when they thought they had seen some ghost walking on the water; therefore he discovers himself to them: thus are the faithful secure and full of comfort in the presence and protection of Christ; at whose voice the wicked tremble, and are cast down: ch. 18:6.

21. {they willingly received him} Though they were afraid of him at first, when they knew him not, yet hearing his voice, they were glad of his saving presence, and received him into the ship, Matt. 14:32; Mark 6:51. John shows another part of the miracle by them omitted, that is, the sudden arrival of the ship, which before Christ came aboard, with all their art and labor, rowing, and whatever they could do made so little way. See verse 19. So Christ not only comforts in word, but also in real deliverance of his.

22. {which stood on the other side} Which lodged thereabouts, and supposed that Jesus had been there still, where the miracle was done.

{but that his disciples were gone away alone} That is, by themselves without Jesus with them: it is doubtful with which of the two, the disciples (as in this our translation) or with the noun collective, the multitude, this verb ἀπῆλθον, went away, is to be construed: the latter seems probable, and the sense may be, when the multitude saw that the disciples only took shipping, and that Jesus went not with them, they, that is, the multitude, went away or departed.

23. {they also took shipping} That is, in some of those which came from Tiberias, so the Syriac has it, they went into these ships: we read of no storm in their passage, but only upon the disciples’ ship: God exercises the greatest gifts with the greatest trials. It bore a type of the world sailing before the wind with a fair gale, while they that are Christ’s feel the storms and wrestling winds of afflictions, the more to confirm them in their deliverance.

25. {when camest thou hither?} Seeing we have waited on you, and marked that there was none other ship here, save that in which your disciples went over before you; when, and how could you come over sea? Theophylact’s conjecture is probable; they might possibly suspect, that he went on foot to the other side miraculously.

26. {but because ye did eat} He answers not to their question, but knowing their thoughts, reproves them, for that they valued not his doctrine, or confirmation thereof by miracles, so that they might believe and be saved, but cared principally for their bellies; the fault that our carnal gospellers are commonly guilty of: they think they do excellently seek Christ when their chief aim and care is to find ease, peace, wealth, credit, or some temporal blessings in their practice, or profession of the Gospel: thus would the covetous Jews have impropriated Christ himself unto secular uses; so unworthy a value set they upon that inestimable mercy of God in giving them his only begotten Son, as if he had only given them some secular, and soon-perishing blessing in him, and not eternal life and salvation: so hard a matter is it to cast off the importunate cares and desires of flesh and blood, that we may affect, and receive the unvaluable mercy of God for our salvation in Christ, Vix quaeritur Jesus propter Jesum, said Augustine on this place; rarely is Jesus sought for his own sake: but indeed, then the heart is right to God, quando propter Deum quaeritur Deus, Prosper sent., when God is sought for his own sake: and how great should our happiness be in heaven, if we did not with profane Esau, undervalue it for temporal supplies? See on Matt. 6:2, and Matt. 5:12. Seek in Christ first the kingdom of God and his righteousness, and be confident, he that for your salvation assumed a reasonable soul and human body, that he might suffer such things therein for your redemption, will not lose you again by leaving you destitute of temporal necessaries. See Rom. 8:32. By this examine whether you seek God for love of God, or out of self-love: do you patiently bear afflictions, in regard that God thereby tries you? Do you love and depend on God as well smiting you, as giving temporal blessings unto you? But if you be impatient, or desperate in your sufferings, as 2 Kings 6:33; Job 2:9, your seeking God has been for your own sake.

27. {Labour not for the meat which perisheth} Or work not, and not forbidding labor for things necessary to this life. See Gen. 2:15; Gen. 3:19; Gen. 9:20; 2 Thess. 3:10; Eph. 4:28, but preferring the care for things eternal; as Matt. 6:33. So Matt. 9:13, he excludes not sacrifice, but prefers mercy.

{that meat which endureth unto life everlasting} That is, those things which are appointed by God to refresh and sustain their souls to eternity.

{for him hath} Matt. 3:17. He shows why we must seek that food which perishes not but endures to everlasting life, in Christ only, there’s no other name given under heaven, the Father has assigned him only unto this office, him only has he commissioned hereto, by many signs and wonders, as it were under his own signet deputing him to that great office.

{God the Father sealed} Or allowed and confirmed to the office of our redemption: a simile derived from them who give commissions under hand and seal.

28. {the works of God} Pleasing to God, or which he requires, that we may thereby find that meat you speak of, remaining to eternity. Some new works they dreamed of, that they might find that Lord of eternal life: Christ spoke not of any works more than in the general; but they thought of something which they had not yet learned in the law, which must be done by them, that they might gain it, therefore they speak to this sense; we are ready and most willing to learn, if you please to teach us herein.

29. {This is the work of God} 1 John 3:23. His commandment and will: as also his work and gift, Eph. 2:8, that which God requires of you, that you should believe in me: having spoken of works and life eternal; lest they should imagine it could be merited or gained by the works of the law without Christ (for if so, Christ had died without cause or in vain, Gal. 2:21), he recalls them to faith in him, wherein only is eternal life.

30. {What sign shewest thou} This one thing manifested how little they profited by the miracles they saw: admiring his works, and thence being persuaded that he was the Messias, insomuch as they would have made him their king, yet now they require a sign, as if he had done nothing among them: Chrysostom here notes their stupidity, who having present signs, yet ask a sign: so inconsistent are the desires and votes of the giddy vulgar: because Christ would not comply with their fancies, and become such as they dreamed their Messias should be (but on the contrary reproved their sensuality and spiritual blindness), they contest as with one no further to be heard or followed: as if they had said, What show you, that we should thereby be persuaded to forsake Moses’ law, in which we and our fathers have been brought up; to follow you, and cast ourselves and the hope of our salvation on you? If Christ will not answer their desires, he shall no longer be a Master for them.

31. {Our fathers did eat Manna} Exod. 16:15; Num. 11:7. As if they said, under Moses’ conduct whom we yet follow, our fathers were fed forty years in the wilderness: what greater work do you, that we may cleave to you?

{he gave them bread from heaven} Wisdom 16:20. So is the manna called, Ps. 78:24, דגן שמים dagan shamaim, the corn of heaven. So Jerome after the Hebrew, triticum coeli: the 70 give it ἄρτον οὐρανοῦ, the bread of heaven; so it is called לחם אבירים lechem abbirim, 70, ἄρτον ἀγγέλων, the bread of angels. Hebr. the bread of the mighty or the strong. So Jerome after the Hebrew, panem fortium, not that the angels do eat, but because (say some) God by their ministry fed Israel therewith. Some understand אלהים, elohim, as if it were the bread of the mighty God, or as others, the bread of princes and potentates, the most excellent bread. See V. Shindler, in אבר. Jerome understands Christ (of whom the manna was a type), ex hoc enim pane coeli (says he) sancti reficiuntur & angeli; with this bread of heaven saints and angels are refreshed and fed; this ἄρτον ἐκ τοῦ οὐρανοῦ, understand as ferae è sylvis (i.e.) sylvestris. So Joh. Drus. praeter. lib. 4, because it distilled from the clouds, not that it was heavenly bread nourishing to eternal life; that Christ denies, affirming himself only to be that bread. So 1 Cor. 10.

32. {Moses gave you not that bread} Moses gave not your fathers, so much as that perishing bread the manna, which was for a temporal use, but God gave it; and he now gives you in me the bread of life.

{the true bread from heaven} That which being apprehended by faith shall nourish you to eternal life; here this ἀληθινὸν, is put in opposition to the type which their fathers did eat in the wilderness, in the type true; to typify, as the thing figured, so the figure; for that manna was a figure of Christ, that same ἄρτος ζωοποιὸς, life-giving bread (Nazianzen, orat. 35), truly but spiritually and mystically to feed our souls to eternal life.

33. {He which cometh down from heaven} That is Christ, v. 35.

34. {evermore give us this bread} Either they spoke ironically, and scoffingly, as the Samaritan, ch. 4:15. So Matt. 27:42, or they herein discover, that their minds were all on their bellies.

35. {cometh unto me} By true faith. See verse 36. This same ὁ ἐρχόμενος πρὸς μὲ, cometh unto me, imports an accession to (as of them that give their names to Christ by baptism) and a communion with, and participation of Christ, as they have who truly believe in him.

{shall never hunger} See ch. 4:24. In these terms, shall never hunger—shall never thirst, he shows them the vast difference between the manna and Christ: that satisfied the eaters for a little time, but this, forever; that nourished, and sustained the mortal body for a short season, as verse 49, but this shall sustain to all eternity.

36. {ye also have seen me and believe not} He notes their voluntary blindness (as Matt. 13:13, 14, 15), who sufficiently seeing the admirable effects of his divine power, yet would not believe in him: the curse was upon them which was threatened, Isaiah 6:9. So, auribus apertis, surdi erant, Augustin. They were deaf with open ears.

37. {all that the Father giveth me} All whom he elected, shall believe in Christ, and obey the Gospel, and so not perish. He prepossesses an objection which some might have made: behold we here present have heard and followed you; why appears not this effect, of believing in you in all of us? He first intimated that some of the multitude already did, and others afterward should believe, and therein have a blessed refreshing rest, and peace of conscience in Christ (Rom. 5:1, &c.). Secondly, he derived the matter unto the fountain, God’s free election to faith in, and salvation by Christ. See Rom. 8:29, 30.

38. {I came down from heaven} The deity could not descend by changing place, because he comprehends all, and can be comprehended of none; neither came his human body from heaven, but was truly of the seed of Abraham (see Heb. 2:16), but he is said to come down from heaven, in respect of his incarnation, wherein the deity united to the humanity, makes one person of Christ, God and man.

39. {This is the Father’s will, &c.} Because they understood not, what he meant by that will of God, for which he came from heaven, he expresses it here, to be, that he should save all the elect.

40. {and believeth on him} He here shows the means of salvation, faith; as Eph. 2:8, and who are they to whom the Father has given him; those only that believe in him: here look for your calling and election. See Rom. 8:30; 2 Pet. 1:10; 2 Cor. 1:22; Eph. 1:13.

41. {murmured at him} Because they understood the words of Christ carnally; when he filled their bellies, they had him in the opinion of their long expected Messias, they would have then made him their king: but when he tells them the truth, and teaches them divine and heavenly things, they murmur and start back: observe here the seed and beginning of their fearful apostasy and falling from Christ; it was murmuring at the truth through unbelief: it is commonly so still.

42. {Is not this Jesus the son of Joseph?} See Matt. 13:55; Luke 4:22. Because they expected a magnificent and externally glorious Messias; they were offended at Christ in the form of a servant, and man of sorrows, though so coming to save them: and probably they understood him, as if he had said, that he was not born in this world among men, but came down as an angel from heaven; they knew not that he was truly God, as truly man: so perverse is carnal reason; that which should have been an argument of gratitude (that he vouchsafed to make himself of no reputation, to honor them with the title of the sons of God), they make the ground of their impious contempt of him.

43. {murmur not among yourselves} As if he had said, my words contain no matter of scandal; the fault is in yourselves, who can neither believe, nor understand them; because God has justly given you up to spiritual blindness and unbelief, for your pride and obstinacy.

44. {No man can come to me} No man can understand and believe these things, except God teach, enlighten, and give him faith; no man can know God, nisi Deo docente; that is, sine Deo, non cognosci Deum. Irenaeus l. 4, c. 14.

{except the Father, &c.} As if he said, no marvel that you believe not; your bellies, not my Father, drew you hither; to come to Christ, is here, to believe on him, and to depend on him; as verse 35. By drawing, he means illuminating; and framing men’s hearts to faith and obedience; which God does by the Holy Spirit inwardly, working in his word and ordinance, as verse 45. So true is that of Prosper, quod duce Deo, veniatur ad Deum, de vocat. Gent. l. 1, c. 24. God leading us, we come to God: here then is left no place for pride or contempt of others; for as the same well says, q. 5, c. 25, tales fuerunt, qui sunt attracti, quales hi, qui in suâ duritie sunt relicti: they who are drawn (to Christ by the Father) were such as these who are left in their hardness of heart.

45. {it is written} Isaiah 54:13; Jer. 31:34. Lest they should think (as perverse men are ever apt to do) that all must needs be new doctrine which they understood not, he shows what he had affirmed out of the prophets; and withal, the reason why the perverse hearers came not to him; because the Spirit of God taught them not, neither moved their hearts to faith and obedience.

46. {not that any man hath seen the Father} Meaning, you may not look for a call from heaven, or vision of God, by whom you should be admonished to believe in me; he calls by me, and by his Spirit: thus speaks he to a carnal people, lest they should mistake him, as in the rest they did. See 1 Cor. 2:10; Matt. 11:27; John 1:18.

47. {hath everlasting life} He thus speaks in respect of the certainty of God’s election, and the seals thereof in our regeneration: they have eternal life here begun, to be accomplished in the world to come.

48. {I am the bread of life} In the participation whereof only, is eternal life, and salvation.

49. {and are dead} Because it is the shadow, or figure, but Christ the substance, which can nourish to eternal life.

50. {this is the bread} Meaning himself; of whom he speaks here in the third person comparing himself with the manna; the manna could not save any of the eaters thereof from death: but Christ only saves us from death eternal, the second death damnation.

51. {the living bread} Which lives and gives life to the world. That is, all the elect; see for the better understanding hereof, and of that which follows, Augustin. to. 3, de doctr. Christian. l. 3, c. 5, 10, 16—where he says, Si—flagitium aut facinus videtur jubere, it (the Scripture) seems to command some impious or wicked act,—it is there a figurative speech, Except, says he, ye eat the flesh of the son of man, and drink his blood, ye have no life in you: it seems to command an impious and wicked act, therefore it is a figure, commanding, or teaching us to communicate of the passion of the Lord, and sweetly and profitably to lay up in memory, that his flesh was crucified and wounded for us.

{If any man eat of this bread} If any man believe in Christ: for as Augustin says, tract. 26 in Joh., credere enim in eum, est manducare panem vivum: for to believe, is to eat the living bread; and again says the same, qui manducat intus, non foris, qui manducat in corde, non qui premit dente: he that eats within, not without, he that eats with (or in) his heart, not he that crushes it with his teeth.

52. {how can this man give us, &c.} They understood that carnally, which he spoke in a spiritual sense.

53. {except ye eat the flesh} Except you spiritually apprehend Christ by faith. See on verse 51.

54. {whoso eateth my flesh} By faith: for properly, and carnally, we cannot eat living bread, and such is Christ, verse 51, nor could that bread which came down from heaven, be that flesh of Christ carnally to be eaten; but whole Christ, God and man (see on verse 38), the bread of life spiritually to be received.

55. {is meat indeed} Or truly, but spiritually; for that which is spiritually so is truly so.

56. {dwelleth in me} This shows it to be meant of a mystical and spiritual eating; because to eat his flesh, is to dwell in him; and that as bodies are sustained with meat and drink, so are our souls nourished with the body and blood of Christ.

57. {he that eateth me} That believes in me. See on verse 51 and 56, and on verse 54.

{even he shall live by me} For though faith (by which the just shall live) looks straight on the flesh of Christ crucified; yet it well knows that the power of the merit saving us, depends on the dignity of the person crucified, who is truly God and man; therefore Acts 20:28, the apostle says concerning the church, that God had purchased it with his own blood: so 1 John 1:7, the blood of Jesus Christ his Son cleanses us from all sin. So 1 Cor. 2:8, they would not have crucified the Lord of glory.

58. {which came down from heaven} As verse 50. See on verse 38.

{not as your Fathers did eat Manna} It shall not be with him that feeds on me by faith, as with your fathers in the wilderness, when they had eaten manna, they yet died; but he that believes in me shall be saved, to eternal life.

59. {in the synagogue} Openly in the church or place where the Jews weekly assembled for the public worship of God.

60. {This is a hard saying} σκληρός, troublesome, or irksome to be heard; because they took Christ’s words in a literal sense, hard to be understood, says Chrysostom, hom. 46.

{who can hear it} Who can endure to hear it? Who would not be offended at it? To eat the flesh and drink the blood of man, is unnatural and therefore the more stupid they to take those words literally; mark here the wretched effects of careless hearing and misunderstanding the word of God.

61. {doth this offend you} Probably he spoke this to them after he came out of the synagogue, and heard their murmurings, and censuring his sermon.

62. {What and if} Ch. 3:13.

{ascend up where he was before} Are you troubled that I attribute such virtue to the eating my flesh? That I affirm it to be the bread of life which came from heaven? You shall see me shortly put off this assumed state of humiliation, and be exalted above the heavens. See Rom. 1:4; ch. 3:13; Eph. 4:9. They thought he would give them his body, carnally to eat, but he affirmed (says Augustin) se ascensurum in coelum, utique integrum: that he would ascend into heaven, and that entire: then should they know how he gives his body, quia gratia ejus non consumitur morsibus: and that his grace is not eaten by bites: that they should see the Son of man ascend: understand it of the witnesses thereto appointed: possibly some of them who now murmured might be some of them: these words, where he was before: understand according to his deity: that the Son of man should be seen ascending where he was before: understand by considering the usual communication of properties, whereby that which is proper to either nature, is attributed to the whole person of Christ: so it is true: Christ suffered, his humanity did, his deity could not: so the Son of man ascended where he was before: his deity was in heaven before, but his humanity then first arrived in heaven, when after his resurrection he ascended up into glory.

63. {it is the spirit that quickeneth} You must understand these things spiritually, not carnally; for they are spiritual (as Chrysostom interprets) and the Spirit united to the human nature gives life.

{the flesh profiteth nothing} That is (says Augustine) sola caro: the flesh only, as the apostle says, knowledge puffs up, that is, sola, sine charitate, if it be alone without charity.

64. {some of you that believe not} He says not, who understand not these things; but he tells them the cause of their misunderstanding, which was unbelief: he taxes not all; lest if any present were curable, they might otherwise have been cast down to despair.

{for Jesus knew} This the evangelist inserts, lest any should think that Christ rashly censured them of unbelief: many hypocritically followed him, which though men knew not, Christ well knew.

{and who should betray him} Who would betray him, as if he said, he did not only know all things past and present, but also all things to come.

65. {therefore I said unto you} He repeats what he said (verse 44), with application to the unbelievers: as if he said; therefore are you offended through unbelief, because my Father has not given you faith to believe in me to your salvation: you are joined in bodily presence, but not in spirit; not in faith.

66. {from that time} ἐκ τούτου, the Syriac has it; from that word; for those things which they could not understand concerning eating his flesh, and drinking his blood; many who had given their names to him deserted him: thus was the prophecy fulfilled, which foretold that he should be a rock of offense, Isaiah 8:14. See 2 Tim. 2:15; 1 John 2:19; 1 Cor. 11:19. No wonder if many are scandalized at our doctrine, and separate from our ministry; they that were not elected, were offended and separated from Christ.

67. {Will ye also go away} Which he said not that he was ignorant of the future (for he knew all from the beginning, ver. 64), but to occasion a clearer confession of Peter in the name of the rest, and to propose his, as an example of constancy: also to admonish them not to join themselves with apostates and separatists, which none shall do that are grounded in Christ: and not to follow multitudes to evil and forsaking of Christ. It may teach us not to be offended, when many fall away, who seemed heretofore very zealous followers of Christ, and professors of truth: for as multitudes can give no patronage to sinners; so neither shall the paucity of believers hurt the faithful: they only who continue to the end shall be saved; that is, they only to whom God gives perseverance; for (as Augustine says, tom. 7, respons. ad art. fals. 8), It is the will of God, that one should continue in a good will, who also before he be forsaken forsakes no man, and converts many to him, who had forsaken him; he says, will ye also? It is in our power to fall; but not to rise again: that we do not fall away, it is only God’s mercy preserving us; and Prosper says well, de vocat. Gent. lib. 2, cap. 21, Ideo liberum esse discedere, ut non discessisse sit praemium, therefore it is free to depart, that it may be a reward not to have departed.

68. {the words of eternal life} The Gospel teaching us all the mysteries of eternal life and salvation, which if we believe and obey, we shall have eternal life through the merits of Jesus Christ, whom the Gospel declares unto us. See ch. 3:16; Rom. 1:16, &c.

69. {and believe} See Matt. 16:16. See ch. 1:14; 1 John 1:1.

70. {Have not I chosen you, &c.} We must understand the one party to be chosen per misericordiam, and the other per judicium, as Augustine says, de cor. & gra. cap. 7, to. 7. Those he chose to preach, and obtain his kingdom; but this to shed his blood.

{is a devil} A malicious wicked man, an informer, a traitor, possessed and put on by the evil spirit: this he foretells, that they might not be scandalized, when they should see his end.

71. {Judas Iscariot} Ἰσκαριώτην. Hebr. איש קריות ish Kirioth; Jerome’s first conjecture is probable, Iscariotes vel à vico, aut urbe in quâ ortus est, &c. (wherein Chrysostom, hom. 33 in Matt., agrees with him). Cariot is a town in the tribe of Judah, Josh. 15:25. Some therefore will have him so called, as if it were said, Judas a man of Cariot. Some derive the name from that which signifies defection, for a reward.

CHAPTER 7

1. {Walked in Galilee} Went about from place to place, to preach the Gospel, and to heal the sick for confirmation thereof.

2. {feast of tabernacles} Lev. 23:34, 42, 43. In this feast, they were to dwell seven days in booths and tents, in remembrance of their dwelling in tents in the wilderness, Exod. 23:16. It is called חג האסף chag haasiph, the feast of gathering fruits, and חג הסכות chag hassuccoth, the feast of coverings or tabernacles, 70, ἑορτὴ σκηνῶν; σκηνοπηγία: Chrysostom reckons it five months after the Passover; but Lev. 23:34, ib. verse 5, it appears six.

3. {that thy disciples} That is, those whom you would have to follow you: for his disciples who now did follow him, had seen his miracles: this they said probably in derision: for in the fifth verse it appears that they believed not in him: faith is not by any carnal prerogative, but a special gift of God, ch. 1:13.

4. {shew thyself to the world} Go up to the feast, and do your miracles in such great confluences of people, that thereby your name may be spread abroad to all other nations also.

5. {Neither did his brethren believe} His kindred. See on verse 3.

6. {My time is not yet come} My opportunity is not yet. So verse 8, for the word here used is καιρὸς, that is, opportunitas temporis, or tempus constitutum (as Luke 20:10; Rom. 5:6), that is, as Theophylact interprets, ὁ τοῦ σταυροῦ καὶ θανάτου, of my death and passion, before which he carefully avoided the malicious violence of the Jews, that he might perform all those things which concerned our redemption, confirmation of our faith, and salvation; but when the appointed time was come, he went before his disciples toward Jerusalem, where he well saw, and foretold that he must suffer, as willingly offering himself to death, in order to his Father’s will, and our salvation.

7. {the world cannot hate you} That is, the unregenerate do not hate you, because you are of them; the world loves her own: the priests and Pharisees do not persecute you, because you communicate with them in their unbelief, they embrace you as their obedient children: me they hate, because I reprove their sins. So dangerous a vice is pride, it can abide no reproof: so impossible is it to have peace with the world, except we will share with them in their wickedness; and impossible it is to preach the truth sincerely, without the malice of impious men, whose sins we must reprove. The Jews pretended that they were angry with Christ, only because he profaned the Sabbath, &c., but the truth was, it was because he discovered, and spoke against their sin and hypocrisy; for he profaned not the Sabbath.

8. {Go ye up unto the feast} This says he, justly leaving them to themselves, who would not believe in him. See Ps. 81:12.

{I go not up yet} Ἐγὼ οὔπω ἀναβαίνω, I do not yet go up: see the reason verse 6. My opportunity is not yet come. I do not go up with you, who believe not in me.

{for my time, &c.} Ch. 8:20, and verse 6.

9. {He abode still in Galilee} He stayed a while after they were gone up to the feast, until he knew it fit time.

10. {but when his brethren were gone up} The Galileans were wont to go up to those solemnities, by kindreds, and companies of neighbors, Luke 2:44. Christ would not now go up so publicly; but when he knew that the malice of the Jews was something more allayed, then he went up privately with his disciples, and some few followers.

11. {the Jews sought him} That is, the people who had formerly heard him, seen his miracles, or heard of him: and possibly the high priests and rulers of the Jews, who were the main sticklers against Christ, these studying by all means to destroy him, laid out, and inquired for him, being confident they should have him at the feast: God appointed these solemn festivities, as for thankful remembrance of his mercies showed them; so also for occasions of their public rejoicing therein, and the maintenance of love, charity and unity among them; but they herein took occasion to lay wait for blood, and to persecute their Savior: such is the impious perverseness of men; the devil is never more constantly served, than on the Lord’s day.

12. {much murmuring} γογγυσμός, whispering, or secret talking concerning him, muttering, some maliciously blaspheming him; some praising and defending his parts, but secretly, for fear of their malicious rulers and high priests.

13. {for fear of the Jews} No man spoke well openly, for fear of the rulers and priests. See ch. 9:22. Nor possibly durst they speak evil freely and publicly, for fear of the people.

14. {about the midst of the feast} About the fourth day of this feast, verse 2. Now was his time to preach the Gospel: what he now preached the evangelist records not: it was some divine learning, and to the admiration of the auditors, as appears, verse 15.

15. {How knoweth this man letters} That is, τὰ ἱερὰ γράμματα, the Holy Scriptures, as 2 Tim. 3:15. They would not in their unbelief acknowledge him to be the Messias of whom the prophet Isaiah 11:2, 3 said, the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of knowledge, &c., and shall make him of quick understanding in the fear of the Lord. Which the apostle also teaches, Col. 2:3. They admiring the doctrine, and knowing that he had it not by ordinary and usual means, should have concluded that it was divine, and immediately from God, and so have acknowledged the evidence of the Spirit therein: but so miserable a blindness does unbelief bring with it, that all (the most indisputable) arguments, are there retorted and perverted, to the destruction of the wicked. See Acts 2:17; Mark 6:3; Matt. 13:55. Neither is here any patronage for those who neglect or despise learning. See 1 Tim. 4:13, 15, 16; Titus 1:5, 9.

16. {My doctrine is not mine} He speaks, as he is man: I learned it not of man, but of God: and here accommodates his answer to the Jews’ opinion of him, who thought him to be mere man; but it was the truth and doctrine of God; so there is but one truth of God the Father, Son, and Holy Ghost, which Christ God and man preached: this οὐκ ἔστιν ἐμή, is not in me, is thus to be understood: I invent no new thing, I speak the eternal truth of God whose messenger I am, the only mediator between God and man (1 Tim. 1:5). I speak the doctrine and word of him, who sent me so to speak.

17. {If any man will do his Will} He secretly touches the cause of their misunderstanding his doctrine that is their want of the true fear of God and obedience to him (see ch. 14:15, 16, 17, 21, 23). Take away your doubting anger, envy and vain hatred towards me, καὶ οὐδὲν τὸ κωλῦον ὑμᾶς, nothing shall let you to know this, that my words are the words of God. Chrysostom.

{whether I speak of myself} See ch. 14:24. The meaning is, if any man truly fear God, and will indeed set his heart to believe and obey him, he shall be satisfied, and clearly resolved, of the divine truth of the Gospel: it must be a sound and well affected palate which must judge of tastes, the sick and disaffected cannot: the precepts of righteousness are bitter to evil livers. Lactantius l. 1. So also Jerome l. 1, ep. 16, ita se natura habet ut amara sit veritas; it comes naturally to pass that truth is bitter; that is, to the wicked. See 1 Cor. 2. Here Christ intimates that the Jews were incompetent judges of his doctrine, because their malice and wickedness had blinded them.

18. {he speaketh of himself} He who teaches his own inventions, affects the praise of men.

19. {did not Moses} Exod. 24:3. He answers their objection concerning healing on the Sabbath, by their own practice in that they circumcised on the Sabbath, v. 22, 23.

{why go ye about to kill me?} Ch. 5:18. This speech he addressed to the priests and governors, watching their opportunity, and taking counsel how to destroy him, as a profaner of the Sabbath; this interrogation is very emphatical; as if he had said, how unjust are you who would kill me as a violator of God’s law, profaner of the Sabbath? Suppose that were so, that all work on the Sabbath, were profanation of the Sabbath: how unjustly do you condemn that in me which yourselves both do, and allow for good? You circumcise on the Sabbath, when the eighth day, on which circumcision was to be administered, fell on the Sabbath day: is not circumcision more near to the nature of a servile work, than without any more labor to cure by speaking the word? Must (in your sense) a precept of the moral law give place to a ceremonial? Must God’s law give place that Moses’ law may be fulfilled by your circumcising an infant, and may not the ground and sum of the law, charity and showing mercy, be practiced on the Sabbath?

20. {thou hast a Devil} This seemed a common manner of speaking among the Jews, when they would express a man furiously distracted, or dangerously erring, which they blasphemously apply to Christ.

21. {and ye all marvel} Because I did it on the Sabbath day, θορυβεῖσθε, ταράττεσθε, Chrysostom, you clamor and are troubled.

22. {Moses therefore, &c.} Lev. 12:3. But indeed Moses did not first prescribe the law of circumcision, he received and prescribed therein only that which God commanded Abraham and his posterity to do in their generations, until Christ the end of the law to every believer, should come. See Gal. 5:2, &c.

{but of the fathers} Gen. 17:10. Abraham, Isaac, and Jacob, and the fathers before Moses.

23. {that the law of Moses should not be broken} Or without breaking the Law of Moses. The law given by the ministry of Moses.

24. {judge not, &c.} Deut. 1:16. Judge me not according to any outward appearance to be mere man; but consider the divine power in my works, which you calumniate: he calls that righteous judgment which is without respect of persons, according to truth and equity; in which the Jews in these their rash and blasphemous censures, vehemently erred; supposing that all was right which they did, however erroneous; and all evil and censurable, which Christ did, who neither did nor could err anything: their ground being, because they, the high priests, scribes and Pharisees were in prime authority and honor among men, and Christ in his state of humiliation and form of a servant, seemed to them but a mere, despicable, poor man: so they valued not the truth, and equity of things, and how agreeable they were to God’s law, but of what authority and dignity the speakers or actors were, with men.

25. {then said some} They wondered that the authority of the rulers could not yet prevail against him, but yet acknowledged the power of God therein, that they could not with all their power silence him.

26. {do the rulers know indeed, &c.} Do our high priests and elders certainly know that he is the promised Messias, and therefore suffer him thus publicly and freely to control and reprove them? If not, how easily might they take him; so might it seem to men, who considered not herewith the coercive power of God limiting their fury, until the appointed time, that Jesus was to suffer for our redemption.

27. {no man knoweth} This tradition seemed to have beginning from some misunderstood prophecies, as Isaiah 53:8.

28. {whom ye know not} He upbraids their confidence of knowing him, seeing they know not his Father, nor his unspeakable generation: you know of what human parents, of what family, as man, I am; but you know not him that sent me to be a minister of the Circumcision for the truth of God, to confirm the promises made unto the fathers, Rom. 15:8.

29. {but I know him} As if he said, you think you know me and my Father, but you are deceived, not knowing that I am coequal and coeternal with God the Father; and that I took not this honor of being Mediator and Savior; but that in the fullness of time, by my incarnation, came I into this world, appointed thereto by God. See Heb. 5:4, 5, and ch. 1:18; Matt. 11:27.

30. {but no man laid hand on him} Because the issues of life and death, with the time and manner, are only in God’s hand: see how their malicious fury is bridled, as Chrysostom said, ἀοράτως, invisibly, by a secret and unseen hand of divine providence: so God still protects his, restraining the precipitate malice of the enemy.

31. {many of the people believed} Though many were hardened in their obstinate unbelief, yet the word of God was not without good effect with others, whose hearts he had opened. It is one and the same sun, which gives light to sound eyes, but blinds the infirm; one and the same truth preached, hardens and more blinds some hearers, and causes others to believe and obey to salvation, Nazianzen, orat. 17. It seems by their speech, that Christ wrought many miracles among the people, which the evangelist mentions not.

{more miracles} This evangelist speaks not of many besides (the turning of water into wine, ch. 2, the discovery of the Samaritan’s sins, ch. 4, and the healing the ruler’s son: curing the paralytical, ch. 5, feeding 5,000 with five loaves; &c. John 6, his walking on the sea), therefore probably many more are omitted. See ch. 20.

32. {Pharisees and chief priests sent officers} These desiring to appear the chief zealots, most opposed Christ, envying the people’s good opinion of him and conceiving their own honor eclipsed thereby; this vexing them, they break out into open violence; the usual armor of hypocrites, where they cannot prevail with arguments: thus is authority (appointed to defend truth) abused to impious tyranny. See Acts 22:24.

33. {yet a little while} Till the appointed time, I shall preach and do my Father’s will, whether you will or no.

34. {ye shall seek me} Ch. 13:33. In your extreme calamities shortly to come upon you, you shall wish me with you again, but I shall return to him that sent me, and be secure from your malicious inquisition.

35. {among the Gentiles} Or Greeks. Will he go teach the Jews who are scattered here and there, among the Gentiles? Or possibly they might here mean the Gentiles in general; for so they sometimes called all nations, which were not of the race of the Jews. See Rom. 1:16; Rom. 2:9, 10 and 3:9 and 10:12, &c.

36. {what manner of saying is this} What means he hereby? Such a quaere was among the disciples, ch. 16:17, 18, only that there was a desire to be informed of the truth, wherein Christ satisfied them: but here is a captious agitation of Christ’s words, without any serious care to understand their scope and meaning, therefore Christ here leaves them in suspense.

37. {In the last day, that great day, &c.} Wherein they were to have a solemn assembly, and to abstain from all servile works. See Lev. 23:36. The choice of this time imported, the end of those ceremonies was to bring men to Christ; and now being to depart home, he thus gave them to carry with them ἐφόδια πρὸς σωτηρίαν, viands to salvation, as Chrysostom notes.

{Jesus stood and cried} ἔκραξε: he spoke with a loud voice, that the multitude might hear him, and to show his authority and liberty of speaking to the people. The occasion of this speech concerning water, might possibly be that which some write; that the Jews went on this day with great solemnity, to draw water out of the fountain of Siloam, at the foot of Mount Sion, and to bring it to the altar, singing out that of Isaiah 12:3, With joy shall ye draw water out of the wells of salvation, &c. By this and many other traditions, they having perverted the law (which commanded a spiritual rejoicing) into superstitious clamors, Christ cried out, to recall them from earthly to heavenly waters.

38. {he that believeth} He cites not here any particular place of Scripture; but this may be gathered out of Scriptures, where mention is made of the effusion of the gifts of the Holy Ghost, as Joel 2:28; Isaiah 44:3 and 55:1, 11. So Acts 2:18 is interpreted: therefore the Syriac interpreter gives it, as the Scriptures have said.

39. {this spake he of the Spirit} The evangelist interprets the words of Jesus, taken out of—Joel 2:28; Isaiah 44:3.

{the Holy Ghost} The visible graces of God’s Spirit, spoken of by the forecited prophets, which did accordingly flourish in the church after the ascension of Christ. These several gifts were all the effects of one and the same Spirit (Eph. 4:4, 7, &c.), and therefore were usually called the holy Ghost, Acts 2:4, and 4:8, 31, and 6:3, 5, and 7:55, and 8:15, 18, and 10:44, 47, and 11:15, and 19:2, &c. As there is but one kind of water distilling on the herbs in rain, which in the effects thereof admirably varies in the production of fruits, plants and flowers, it showing itself (as Cyril, cat. 16, expresses it) λευκὸς μὲν ἐν κρίνῳ, ἐρυθρὸς δὲ ἐν ῥόδῳ, white in Lily, but red in the Rose: so is there but one Holy Ghost working varieties of gifts in men, for the edification of the church.

40. {This is the Prophet} Deut. 18:15, &c. See ch. 1:21.

41. {but some said, Shall Christ come out of Galilee} Such is the condition of truth, it ever meets with some opposers: had not their envy blinded them, they might have found that Christ was born at Bethlehem, and of the lineage of David: the wicked are quick-sighted to find out arguments from perverted and misunderstood Scriptures to strengthen their unbelief; but slow and dull to learn the truth, this is Satan’s malice, and men’s unhappy weakness to turn that to destruction which God in mercy gave for comfort and salvation.

42. {hath not the Scripture said} Matt. 2:5; Mic. 5:2. See also Ps. 132:11. Had not malice and envy blinded them, they might easily have been satisfied in this scruple: had they but inquired with a mind to believe; doubtless Jesus would not have concealed it from them: had they but called to mind, the wise men from the East, their inquiry, Herod’s rage against the poor infants, John Baptist’s testimony, &c., these or any of these might have satisfied them; but how little a thing will make them stumble, who are ready and willing to fall?

43. {so there was a division} Σχίσμα, a schism, or division, or rent. Augustine, tom. 7, contr. Crescon. Gram. l. 2, c. 6, intimates that a schism is, Recens congregationis, ex aliqua sententiarum diversitate dissensio, a new or late sprung-up dissension of the congregation or church, out of some diversity of opinions. A heresy he says is, Schisma inveteratum, an old schism.

{because of him} No wonder if there be schisms now among us, seeing, in the sacred presence of Christ, and when himself preached the most infallible truth of the Gospel, there were schisms, and divisions. See Matt. 10:5. The cause is in the secret corruption of men’s hearts, not in the Gospel of peace.

44. {but no man laid hands on him} See v. 30. Superstition is ever cruel, but God’s providence overrules all.

45. {why have ye not brought him} These greedy wolves were so impatient, that they were angry with their messengers, returning without him, not hearing or regarding why they took him not.

46. {never man spake, &c.} They admired the grace in his lips, Ps. 45:2. So Matt. 7:28, 29, but malice makes men so blind and stupid, that they cannot be sensible of any the most excellent graces in those they hate. See 1 Kings 22:8; 1 John 3:12. It is natural to judge them evil whom we hate: but such is the power of God, they who went with purpose to take him, were taken with his excellency; their malice being turned to love and admiration, and they made proclaimers of his divine excellency. See 1 Sam. 19:20.

47. {are ye also deceived} Blinded with envy, they would not admit that Jesus could preach anything worthy of admiration, therefore they conclude that they were beguiled by his fair speeches: pride ever thinks it cannot err, and that rather all the world is dark, than itself blind.

48. {have any of, &c.} Thus they allege man’s authority against God’s: supposing that the chair of rulers and Pharisees had infallibility entailed on it.

49. {are cursed} It was their high ambition which made them conceive all men bound to follow them, though to destruction, and a proud opinion of themselves and their authority, caused them to despise and curse all others dissenting from their impiety and unbelief. It is a dangerous paradox which Card. Bellarmine holds, de Roman. pontif. lib. 4, cap. 5, Si autem Papa erraret praecipiendo vitia, vel prohibendo virtutes, teneretur Ecclesia credere vitia esse bona, & virtutes malas—but if the pope should err by commanding vices, or forbidding virtues, the church were bound to believe that vices were good, and virtues evil: and an uncharitable presumption of the Council of Trent, to seal up their many canons with so many anathemas to them who dissent from their errors. See Concil. Tridentin. concil. tom. 9, Severin. Bin. See more on v. 51.

50. {he that came to Jesus by night} Ch. 3:2.

{one of them} A Pharisee, and probably one of their Sanhedrin, or great council.

51. {doth our Law judge any man before, &c.} Does our law condemn? See Deut. 17:8, 10 and 19:15. Their part it was to have instructed the people, not to upbraid their ignorance; and to pray for them and bless them, not to judge, damn and curse them: Quid temerarius Dei tribunal ascendis? says Optatus, l. 2. Who art thou that judgest another man’s servant? To his own master he standeth or falleth, Rom. 14:4. It was Constantine’s answer to the Donatists; Petitis à me in seculo judicium, cum ego ipse Christi judicium expectem; you desire judgment of me in this world, whereas I myself expect the judgment of Christ. So Rom. 14:10, We shall all stand before the judgment seat of Christ. Those whom God has set in authority, may and ought to judge of secular businesses; but of man’s final estate, Christ only is to judge. That judge which pronounces before he has heard both parties, is unjust, even where he gives a just sentence; but to condemn any man unheard, is an injustice, against which, the laws of God and nature caution; as also to execute any man uncondemned. See Salvian, de gub. D. lib. 8, end. Tertull. Apol. cap. 1. Lactant. divin. Instit. l. 5, cap. 1. See also Acts 25:16. Possibly Nicodemus said this, not only to dissuade them from such injustice, but also in hope, that if they would but hear Jesus, they should either be converted or convicted. Indeed, as even Julian could say in the cause of Numerius, who can be innocent if it be enough to accuse? Ammian. Marcellin. lib. 18.

52. {art thou also of Galilee} By way of reproach and contempt they named Galilee, though possibly they knew him to be no Galilean.

{search and look} They bid Nicodemus go learn, as intimating his ignorance, or reproving his incogitancy.

{ariseth no Prophet} They would have no man think Jesus so much as a prophet; therefore would they prescribe God’s power by custom. So slender a ground had they, as commonly all schismatics and heretics have, which is, at least to beg one principle, and to take some falsehood for granted, on which they would build the rest. As here: first, they make no question but that Jesus is a Galilean. Secondly, they conclude, that because God never had raised any prophet thence, therefore, he never would. The first was false, for Jesus was of Bethlehem, and the second in their sense not true: for God called thence divers eminent apostles; and so their superstructions were all false and impious; as that they ought not to follow Christ: that they who did, were ignorant of the law, and cursed: that they who were in authority, ought to restrain them by excommunication, or other punishments due to heretics, and to persecute Christ, and those that believed in him. Thus one absurdity or falsehood granted, many more will follow.

53. {every man went, &c.} Divided in opinion, and confounded in counsel, they could effect nothing until the time by God appointed. See Acts 28:29. Being at present frustrate of their hope to apprehend and destroy Christ; in great indignation they dissolved their malignant council, laying aside, not leaving their blasphemous malice.

CHAPTER 8

1. {The mount of Olives} A hill near Jerusalem, on the east, so called, for the abundance of olives there growing: it was there Christ used to be in the night, Luke 21:37.

2. {early in the morning} Here is described the people’s diligence to hear the word, as Luke 21:38, as also Christ’s zeal to preach the same, that he might instruct and save them, and herein appears how little he was discouraged in his preaching the truth, by the blasphemous cavils of scribes and Pharisees: leaving his faithful ministers an example of diligence and constancy in their charge and ministration: if you will indeed be a servant of Christ, and preach the truth, look for contradiction; but let it not move you, be you constant, who know the reward.

{all the people} πᾶς, All, that is, many who had formerly heard him teaching in the feast of tabernacles, ch. 7:14, 37. Some of these came to be edified, and some to cavil.

3. {and the scribes, &c.} See on Luke 20:1. They had power to have censured her in their consistory, unto stripes, though the Romans permitted them not power of judicature in matters capital, but they brought her to Jesus that they might have whereof to accuse him: see v. 6.

{brought unto him a woman taken, &c.} Possibly the man (equally faulty, and liable to the same punishment, Lev. 20:10; Deut. 22:22) had escaped from them.

4. {this woman, &c.} They call him Master; now they meant to entangle him, as Matt. 22:16, whom they used to style a seducer of the people; and they who were judges, here act the part of accusers, which is against the course of equity.

5. {now Moses in the Law} Lev. 20:10, &c. They could remember and urge the law against others’ sin, but could not apply that to themselves which it says against injustice; to wit, condemning without cause, lawful witness, or hearing the parties accused. Concerning the law by them here mentioned; we must know, that it was so severe, that evil might be taken away from the land, and to terrify the sinners, by making offenders exemplary: see Num. 25:11. Sin is not known in impunity: that which they here did, was with purpose to ensnare Christ; they thinking, if he absolved her, he should appear to the people as an adversary to the law of God, and so not the Messias, but an impostor liable to a severe censure: but if he condemned her, he should seem to annul the very purpose of his coming, who professed to save them, and to propose grace and mercy, Ambros. ep. 76.

6. {that they might have to accuse him} As a breaker of Moses’ law, if he acquitted her, as they conceived he would, because he showed mercy to sinners; and, as they pretended, taught concerning the Sabbath, contrary to Moses, they presumed by their conceived dilemma to have taken him; but how vain is the wisdom of man, against the truth and wisdom of God, may appear in this example. See 1 Cor. 1:19, 20.

{wrote on the ground} Some think he wrote that which he answered, or some more secret things concerning the consciences of the informers: but seeing the Scripture speaks not what he wrote, we must not curiously inquire. Saint Ambrose, lib. 9, epist. 76, says, he wrote on the ground with his finger, who wrote the law on the tables of stone. For the rest we may say with Augustine, epist. 121, cap. 15, Init. Est ergo in nobis, quaedam, ut ita dicam, docta ignorantia: there is therefore in us, that I may so speak, a kind of learned ignorance: and as Jerome, Melius est aliquid nescire securè, quam cum periculo discere: it is better to be securely ignorant of something, than to learn it with danger.

7. {he that is without sin} See Deut. 17:7. As if he had said, she is guilty to be condemned; but you that accuse others look home, examine your own consciences whether you are not guilty of the like, or as great sins. Quomodo enim feras alieni ultorem, & proprii criminis defensorem?—Nonne se magis ipse condemnat, qui in alio damnat, quod ipse committit? Ambrose qu. s. How could you endure a revenger of another’s faults, and a defender of his own?—Does not he more condemn himself, who condemns that in another, which he commits himself? The Jews urged him again and again (while he seemed to slight their information), confident in his forbearance to answer, that they had now caught him in an unavoidable difficulty whatever he answered: Christ therefore replied with due respect to the law, maintaining the equity thereof: so answering, that they could not calumniate him for absolving the sinner, nor object against his doctrine of grace and mercy, freely justifying sinners; thus retorting the calumny, and striking the sleepy consciences of the malapert accusers, who vainly insulted, as if others’ vices were their virtues: teaching all who will be accusers of their brethren to begin at home; for as Gregory Nazianzen said, epist. 16, Caesario fratri: how shall they reprove others’ sin, who have not ἀφ’ ἰδίας τὴν παῤῥησίαν, that is, confidence in their own innocency? But as the most ravenous and hurtful birds, are commonly most quick-sighted; so are the most wicked most ready and skillful to find out others’ faults: the eye sees not itself, nor anything which is too near it, so neither see we our own faults, except set at some distance, and in another person: so David saw his fault in the person of the rich oppressor; till then he could not in himself, 2 Sam. 12. See on Matt. 7:5.

8. {again he stooped down} Thereby giving them with their convicted consciences, opportunity to bethink themselves, and to steal away, that they might not at present be further detected and shamed: possibly, they might, in that he wrote in the dust, read some discovery of their sins and shame, which they would not for the world should come to light, and knowledge of the people, of whose applause and good opinion they were extremely ambitious: sure it is, Christ knew all that they had done, could in a few characters write enough to shame them, and that they were so foully guilty that they were glad to be gone, for fear of further discovery as may be gathered, from v. 9.

9. {being convicted by their own conscience} Hearing such an unexpected answer, and out of hope to accomplish their design upon him, their consciences accusing them, and fearing to confess themselves sinners (lest their reputation with the people should thereby be impaired) or to bring their pretended innocency to the test before him, who as they might well suspect, might know and detect their secret failings; they chose rather to take the opportunity of his stooping down, to go away; though in that recess, indeed confessing his impregnable wisdom, and their own guiltiness.

{beginning at the eldest} Either (says Ambrose lib. 7, ep. 58) because they who had lived longest, had more sins; or because they being more prudent, first apprehended the force of the sentence. That which Theodoret says (in Jer. 17:1) is true: there is nothing more powerful than the conscience.

{Jesus was left alone} That is, in respect of all those accusers; not simply alone; for these things were acted before his disciples, and a great multitude of people: therefore, it is said, and the woman standing in the midst, ἐν μέσῳ, must relate to a company.

10. {and saw none but the woman} None belonging to that cause: no accuser, nor officer attending her.

{where are those thine accusers} Not being ignorant of their departure, but making manifest to all present, that he absolved her not contrary to the law, seeing the informers and witnesses deserted the cause.

11. {She said, no man, Lord} She answers to the second query, not weighing the first, seeing her accusers were gone: she knew, that condemnation ought not to go before conviction.

{neither do I condemn thee} Neither will I condemn thee, Ambrose reads, lib. 7, ep. 58. Others read with us, κατακρίνω, neither do I condemn. I will not use less clemency than they: see ch. 3:17. He said, not to dissolve the law, but to show mercy, and to call to repentance: and for that he would not take upon him to be a temporal judge, as Luke 12:14, as if he said, I leave the magistrate his right of judicature? And seeing they condemn you not, neither do I, who came to pardon sinners, and save sinners: he says not, no man ought to condemn you (that had been to pervert justice, to condemn the law, and to justify the wicked, for certainly there are many sins in adultery), but he says, hath no man condemned thee? He so shows mercy, as not thereby to abolish political order: and here is a sweet motive to repentance, that we may fly to his mercy, from whose justice we cannot fly. Fulgent. ad Venant. ep. 7.

{go and sin no more} This said he, that he might show them, se homini pepercisse, &c. (Augustin. Macedon. ep. 54), that he spared man, but was not pleased with man’s sin: this is true repentance, not only to lament, but to forsake our sin: the end why God shows mercy, is that we may serve him more holily. See Rom. 6:4; Luke 1:75, and this was here the greatest and most absolute condemnation of this woman’s sin: for where the guilty is put to death, rather the person is executed than the sin: but where the sinner leaves his sin, there is a discharge of the person whom Christ came to save, and a killing of sins which he came to condemn in the flesh, Rom. 8:3.

12. {I am the light of the world} Ch. 1:4, 5 and 9:5.

13. {thy record is not true} ἀληθὴς is here taken for authentic or worthy to be credited; that which the Hebrews call נאמן neeman, the Syriac שרירא shariro (that is, firmum, validum) of שרר sharar.

14. {though I bear record} Ch. 5:31. He admits the antecedent, but rejects the consequent: the sense being: I do indeed for their sakes who shall believe in me and be saved, declare and manifest myself unto them, which is to testify of myself; but it thence follows not that my testimony is not true, or ought not (as in cases betwixt man and man, and human interests) be taken for such. God’s word which you hear of me is infallibly true, and so to be taken, if all men in the world should depose to the contrary.

{yet my record is true} Because God is the only sufficient witness concerning himself. See 1 John 5:6, 7, 9.

15. {ye judge after the flesh} According to outward appearance, ch. 7:24.

{I judge no man} That is, I do not now judge; I now am come to teach and propose conditions of mercy and salvation to penitent sinners: or I judge not rashly, as you do.

16. {for I am not alone} He does not plainly and expressly affirm his Godhead (that was yet veiled under the infirmity of the flesh) but mentions his Father, whose deity they acknowledged, to intimate the power he had to judge, who yet spared them, and instructed them how to avoid the judgment to come: he was not alone, the Father and the Holy Ghost were with him, nunquam enim potest à se Trinitas separari. Ambros. in Luc. lib. 2, cap. 3, for the Holy Trinity can never be divided from itself. See Fulgent. de fide orthod. ad Donat. See 1 John 5:7.

17. {it is also written in your Law} Deut. 17:6. See Matt. 18:16. ἐν τῷ νόμῳ τῷ ὑμετέρῳ, in your law; understand, as if he said, that very law which God gave your fathers, and which you have received from their hands, in which you glory.

{the testimony of two men is true} That is, so taken in law, not that it is always so. See 1 Kings 21:13; Matt. 26:60; Acts 6:11, but this he says by way of concession: and by this secret antithesis he shows, how unjust they were who professed the law, according to which they took that for granted, which two men witnessed, but would not believe what God the Father and himself testified.

18. {I am one that bear witness, &c.} He declares that which he before said, I am not alone, verse 16. As God he testifies of himself (the Messias, God and man), and in the same act, the Father testifies with him, for they are one God, and their works are undivided. See on verse 16. Christ argues (as Lyranus notes) from the lesser to the greater: the witness of two men, according to Moses’ law, is sufficient to confirm a truth, therefore much more sufficient is the witness of two persons of the Holy Trinity; men may deceive and lie, but God cannot: he might here also have cited the same testimony of the Holy Ghost; but that doctrine was not yet opportune, and seasonable for them.

19. {ye should have known my Father also} For they are one God. See ch. 10:30.

20. {These words spake Jesus} See on Luke 21:4. In their treasury their offerings were kept, Mark 12:41. This shows his undaunted constancy in the presence of his enemies, and heat of their malice: no man yet meddled with him, because the providence of God limited all things to the appointed times, therefore they were yet restrained to teach us constancy and confidence in the truth. The devil himself cannot reach beyond the length of his chain (Rev. 20:1, &c.), or hurt the least of God’s children, more than, or before he permits, who will make all things work for good to them that love him, Rom. 8:28.

21. {Ye shall seek me} See ch. 7:34.

22. {Whither I go} See ch. 7:35.

23. {ye are from beneath} He shows here the cause of their blindness and unbelief: you are earthly and carnal, therefore apprehend you not the heavenly things which I teach you, no man is an apt disciple of Christ, whom God’s Spirit does not make so: hence is the rarity of faith in the world.

{I am not of this world} He denies not his human nativity, of the seed of Abraham; but he denies that he has any communion with sin, and the corruptions of flesh and blood: in which sense he says, the apostles were not of this world, ch. 15:9 and 17:16, though not free from sin by nature (Eph. 2:3), but by grace and regeneration; not absolutely (as Christ) but comparatively, and in respect of their justification by the merit of Christ. See Gal. 1:4; Phil. 3:20.

24. {I said therefore unto you, &c.} These words relate to the precedent declaration; the meaning is, the world perishes in sin and unbelief (1 Cor. 11:32). If you are of this world, and come not to me by faith for your justification, you must needs perish in your sins.

{that I am he, &c.} That I am the Messias and sole Savior of the world: this shows that there is salvation to none, but those who constantly hope for, and expect in Christ, whatsoever the prophets have foretold concerning the Messias.

{ye shall die in your sins} For there is salvation in none other, Acts 4:12. He only takes away the sins of the world, ch. 1:29. He only justifies sinners by suffering for them, paying the full price of their redemption, and making their peace with God (see Rom. 3:24 and 5:24 and 5:3 and 8:1, 2); therefore, if your sins be not done away in Christ, you shall in them die eternally.

25. {even the same that I said} The Son of God, and Savior of the world, as I taught you from the beginning.

26. {I have many things to say, and to judge of you} As if he had said, I could detect, and object against you many things, but because I see my word is to you, but as the sunbeams to the clay, more hardening you, I forbear now; yet my Father, who sent me to testify the truth to you, will once appear true in all that he has threatened unbelievers, and will vindicate his word against all impious despisers of the same. See 2 Tim. 2:13. It may be a comfort to all that constantly adhere to the truth of God’s word; though the world and generality of men oppose or contemn it, God will be true: as the ascending fumes and vapors may for a time obscure the light of the sun toward us, they cannot extinguish it, so may emergent heresies, and oppositions of men veil the truth a while, they shall never finally prevail against it.

27. {they understood not} He notes the stupidity of some of the hearers, who could neither understand promises, nor threatenings.

28. {When ye have lift up} That is, when you have crucified me, your own consciences shall be convicted, that I am the Son of God. See Matt. 27:54; Acts 2:37; Luke 23:47, 48, which he speaks concerning those who should afterward repent and believe, for the rest did not, nor to this day do acknowledge him such, and therefore perish in their sins.

29. {the Father hath not left me alone} That is, the power of the Spirit of God ever assists me in my ministry; it is your own fault, if you feel it not in your hearts, active to faith and obedience, 2 Cor. 4:3, 4.

30. {many believed} The bee sucks honey where the spider gathers venom: the word of Christ falls like the snow and rain (Deut. 32:1, &c.; Isaiah 55:10; Heb. 4:12 and 6:7), which makes the venomous weeds grow up more rank to the fire, and the wholesome herbs more fruitful for the owner’s blessing.

31. {If ye continue in my Word} It is the end which crowns all good actions. See Matt. 24:13; Rev. 2:10; Col. 1:23. It is not enough to begin well, Non quaeruntur in Christianis initia, sed finis: Paulus male coepit, sed bene finivit: Judae laudantur exordia, sed finis proditione damnatur. Jerome Furiae, ep. 21. In Christians, not so much the beginning, as the end is considerable: Paul began ill, but ended well: Judas’s beginnings are commended, but his end was damnable for his treason.

32. {the truth shall make you free} For otherwise, they were slaves to sin and error: the good man even in servitude is free, but the wicked, etsi regnet, servus est, though he reigns is but a slave, and that not unto one man, but that which is more grievous to so many masters, as he has sins. Prosper, out of Augustine de C., lib. 1, cap. 18, and then is the will free, when it serves not vice and sin: that is the gift of God, which being lost, nisi à quo potuit dari, non potest reddi, can be restored by none, but him, who could first give it. Prosper ex Aug. de C. D. lib. 14, cap. 11.

33. {they answered him} They who were heard to calumniate, who believed not, though they had often been made vassals, and now were by the Romans, yet they conceived that by right they ought to have been free; and that (however degenerate they were) yet that they had the privilege of Abraham’s sons: not understanding, that only regeneration by the Spirit of God could make them free, and the true children of Abraham, Rom. 2:29; Luke 19:9; Matt. 3:9; Rom. 9:7, 8; Gal. 3:9, 29.

{ye shall be made free} That is, as if we were not so already? Thus are we generally secure under the title of Christians, whereas that sacred name shall more grievously condemn the wicked: and we may too truly say with Salvian de gub. D. lib. 6: O deplorabile miseriam, quam dissimilis est nunc à seipso populus Christianus, id est, ab eo qui fuit quondam. How unlike is the Christian people to itself, that is, to such as it was wont to be.

34. {whosoever committeth sin} You boast of your freedom: but sin is the greatest servitude (Rom. 6:16, 20; 2 Pet. 2:19), and the custom thereof, the most unhappy tyranny, and the bonds thereof most hard to shake off. Sin reigning, a man has a free will (says Fulgent. de incarn. & gra. cap. 19), but free without God, not free under God, and therefore pessimè atque serviliter liberum, wickedly and servilely free, because not freed by the free gift of God showing mercy.

35. {the servant abideth not in the house, &c.} This is the punishment and misery of the servants of sin: though they seem for a time to enjoy the privilege of God’s house, and to insult over, and persecute his children, yet are they not heirs, but must at last be cast out, as Ishmael was from Abraham’s family, Gen. 21:9; Gal. 4:30.

36. {if the Son therefore shall make you free} This he says, to show that whereas all men are born servants of sin, they are freed by grace only, and the Spirit of adoption, by faith in Christ: and that all other prerogatives are vain: what could the empire of the world advantage a servant to sin? The most happy freedom, is to be a servant of God, that sin may not reign in you. But from this servitude of sin, no man is freed but by the Son of God, Fulgent. de incarn. &c., cap. 19, for by him spiritualiter renascimur. See Augustine ep. 157. See also the Epistle of the Council of Carthage, Innocent. ib. ep. 90.

37. {ye are Abraham’s seed} That is according to the flesh.

38. {seen with your father} What your father the devil teaches you. See verse 44.

39. {works of Abraham} You would be heir to him in faith, and obedience, the works of Abraham were faith and obedience, and the fruit of the Spirit described, Gal. 5:22, 23. See Rom. 4:9, &c.; Gal. 3:6. You that glory of your being sons of Abraham, believe as he did, for the carnal privilege will nothing advantage you. See Rom. 2:28, 29.

40. {this did not Abraham} Your works are contrary to Abraham’s; he loved and believed God, you through unbelief persecute the Son of God: he obeyed God, you serve the spirit of malice.

41. {the deeds of your Father} Your works speak you the sons of another father, whom you imitate.

{we have one Father, even God} We worship one God, who chose us to be his people, who often acknowledged us for his children, Exod. 4:22.

42. {if God were your Father} If you were indeed the sons of God by adoption, you would imitate him in love.

43. {cannot hear my word} That is, you will not hear and obey, being filled with malice and prejudicate opinion. See Matt. 13:14, 15.

44. {ye are of your father the devil} Not by nature, but by imitation of his malice. See 1 John 3:8. So Cyril, Catech. 7. Satan is the liar’s father, οὐ τῇ φύσει, ἀλλὰ κατὰ ἀπάτην, not by nature, but by fraud and deceit.

{from the beginning} From the beginning of the world he led men into sin and death, by his lying, Gen. 3:4, 5.

{abode not in the truth} He kept not his first estate, Jude verse 6.

{he speaketh of his own} According to his custom and disposition; if ever he speak truth, he borrows that, to the end that he may deceive the more.

{he is a liar, and the father of it} Liars are the devil’s children by imitation: herein they nearly resemble him: none would believe him whom they knew to be the devil; neither will they believe a notorious known liar: it is madness not to know, quod mendacia non diu fallunt, Cyprian lib. 1, ep. 3, that lies cannot long deceive; because ere long, none will believe him, no not when he tells the truth.

45. {because I tell you the truth} Thus he proves them Satan’s sons, not God’s, because they hated the truth, nor is there any more evident mark of a reprobate mind, than hatred of truth, and love of lies. See 2 Thess. 2:10, 11.

46. {Which of you convinceth me of sin?} This is a secret prepossession of an objection: if they should say, we disbelieve not because you speak truth, but because you violate the law; he challenges the accusers to show wherein: they could accuse, and did maliciously, but who can convince, or prove him to be a transgressor of the law? This word could fit the mouth of holy Jesus only, it is too high a challenge for any of the mere sons of men: in Christ only there was no sin. See Heb. 7:26. Such the law of sacrifices prefigured him. See 1 Pet. 1:19.

47. {He that is of God} This is a peculiar of those who are of God; who are led by the Spirit of God, and sincerely endeavor to do his will, they will hearken to his word; they will love to hear. See 1 John 4:6. You believe not, because you are not God’s sons, but Satan’s, who hates and resists the truth. See Acts 13:48.

48. {Say we not well that thou art a Samaritan, &c.} Thus grows unbelief and contempt of God’s word into open blasphemy: thus convicted impiety breaks out into railing: they accounted the Samaritans apostates, and impious; therefore when they would describe a wicked man, they called him Samaritan.

50. {and judgeth} And will avenge this blasphemy, wherewith you dishonor me.

51. {He shall never see death} Shall not die eternally: it is a Hebrew manner of expression, as also, to taste of death, verse 52; Heb. 11:5. See Matt. 16:28; Mark 9:1; Luke 9:27.

52. {we know thou hast a devil} Thus obstinate were they in their malicious blasphemy; and so high an opinion had they of themselves, that they concluded all must be true which they thought, who thought themselves infallible.

53. {Art thou greater than our father Abraham?} So injurious are they to God and to the saints, who use their name and memory to Christ’s dishonor: we can never make more honorable mention of them, than when we style them the servants of Christ.

54. {if I honour myself} If I only speak glorious and great things of myself, as you suppose; but my Father testifies of me, and honors me, by the prophets, by his voice from heaven, by many miracles by me done.

{Ye say that he is your God} They professed so (as also many now), but they denied God in their actions; as the apostle says, Titus 1:16, they profess that they know God, but in works they deny him, &c. No compliments can take the omniscient God, no disguises deceive him. See Jer. 3:4, 5; Matt. 7:21, &c.

55. {ye have not known him} Therefore is he not your God: you know him not, who dare so willfully disobey him: he that says, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, 1 John 2:4.

56. {Abraham rejoiced to see my day} That is, my coming in the flesh, which he saw far off by faith, Heb. 11:13. (Prosper refers it to the day of his passion, figured in his son, de promiss. & praedict., part 1, cap. 17.)

57. {Thou art not yet fifty years old} He was about thirty and three years old. See Luke 3:23.

58. {Before Abraham was, I am} I who according to my humanity am not fifty years old; according to my divine nature am eternal, and so before Abraham, and all the creatures: the deity has neither past, nor future, sed semper esse habet, Greg. hom. 18 in Evang. He says not to Moses, I was, but I am hath sent thee, Exod. 3:14.

59. {Then took they up stones, &c.} Such is the fury of blind zeal, and impatient error, they have no sober ears for truth, but hands quickly armed for slaughter. See Acts 7:57.

{but Jesus hid himself} How, we read not, but certainly God’s power so protected him; because the time of his passion was not yet come. See Luke 4:30. He could easily have destroyed all his enemies, but qui pati venerat, exercere judicium nolebat. Greg. in Evang. hom. 18. He that came to suffer would not now exercise judgment: it may teach us, to decline the fury of our enemies by withdrawing ourselves from their presence, if it may be, to reserve ourselves to better times and auditors. Certainly Christ stays not with the bloody and cruel; though in his absence they have the possession of the external, material churches.

CHAPTER 9

1. {Blind from his birth} Born blind: this sets out the greatness of the miracle: they who are blind by some disease growing in the eye (any part of that curious fabric being hurt or disaffected) may possibly find some help by the art and industry of the physician: but those who are born blind, without eyes, or without the natural frame and disposition thereof, can be cured by none but the Lord of nature: therefore the evangelist mentions this, that we may know that this cure was non artis, sed potestatis, Ambros. ad Bellic. ep. 75, l. 9, not of art but power.

2. {or his parents} This they asked, being confident of his omniscience, otherwise they had in vain moved this question; and also knowing that all misery is the effect of sin (ch. 5:14), and that God often visits the parents’ sin upon their dear children, see 2 Sam. 12:14, &c.

3. {Neither hath this man sinned, nor, &c.} Which he says not ἁπλῶς, simply, for so, both he and his parents had sinned (as Chrysostom notes) but neither this man’s sins, nor his parents’ were a cause why he, rather than all other sinners, was born blind, but that God’s glory might appear in his cure.

4. {While it is day} While I live here, or while I have opportunity. This is a similitude taken from the common custom and condition of men unto whom God has appointed the daytime for labor and doing כל מלאכתך, Exod. 20:9, omne opus tuum, 70, πάντα τὰ ἔργα σου, all thy works. See Ps. 104:23. The present sense is, which Theophylact gives, ἕως ὁ παρὼν βίος ἀντέχει, while my present life lasts; which the apostle, Heb. 5:7, calls ἡμέραις τῆς σαρκὸς αὐτοῦ, the days of his flesh; that is, while yet he was in this world bearing the assumed frailties of human flesh and blood (for we may not think that being glorified, he has put off our flesh, and human nature), while he here lived to preach, do miracles, to call men to, and confirm them in the faith, and perform all those things, which according to the determinate counsel and will of God, were to be done for the accomplishment of man’s salvation; all which because it was limited to certain times and moments thereof, he compares the season and opportunity of working and doing the same, to a day consisting of certain definite hours.

{when no man can work} He calls the hour of the wicked, and power of darkness (to which he was in his passion, shortly to be subjected) the night, wherein he should not have opportunity of healing, and doing miracles for the confirmation of the Gospel, by his own visible and bodily presence: he did that after his death and resurrection by his disciples and their successors in the primitive church for a time: the words therefore express not an impossibility, but an importunity: when no man can work; that is, when it is unseasonable to work: it must teach us, while we have time, to improve it to God’s service; the time is coming on, wherein there shall be no faith, labor, prophesying, nor place for repentance. See Isa. 55:6; John 12:35, 36; 1 Cor. 13:8.

5. {I am the light} Ch. 1:9. He is always in the world, and still illuminates every one that comes into the world: but not now by a visible presence, and external operation, but by his divine and secret power. See ch. 8:12.

6. {Spat on the ground} Christ uses means, to man’s reason improbable, that his power might be the better seen in the cure.

{anointed the eyes of the blind} Or spread the clay upon the eyes, &c. That is, the place where the eyes should naturally have been, or upon those his lightless, and disaffected organs of sight: so God according to his omnipotent will works either by, without, or contrary, to ordinary means, and second causes; plastering whole and sound eyes with clay, might, to man’s reason, have seemed a means rather to blind, than to give a better sight.

7. {go wash in the pool of Siloam} Siloam was a fountain at the foot of Mount Sion. See on Luke 13:4.

{which is by interpretation, sent} Syr. שלוחא Shiloucha, or Shilucha: it is of שלח shalach, misit, emisit, &c. Thence שלוח siloah, Isa. 8:6, the waters, השלוח. 70, τοῦ Σιλωὰμ: see hereof John Drus. praeterit. l. 3, at Luke 13:4, ib. annot. in N. T., and ib. at John 9:7, ib. praet. l. 4, John 9:7, and ad Voc. N. T. com. 1, siloe. (Is. Casaub. excer. 15, n. 37. Adricom. Theatr. s. Jerusalem, n. 200. Jerome in Isa. 8:6. Joseph. de bel. Jud. l. 7, c. 24. Plini. l. 31, c. 2, says, hereof in Judaea rivus Sabbatis omnibus siccatur)—these words of interpretation, are added to signify that Christ was (as the spiritual rock, 1 Cor. 10, so also) the Siloah, sent of God to illuminate and save men, to be the fountain of all good to believers: it was not the virtue of this water (wherein doubtless many had washed without any extraordinary effect) but his power who was sent of God that gave this man sight: and this bore a type of baptism, as Ambrose (forecited, verse 1) notes which was called of the Greeks φώτισμα. Clem. Alexand. Paed. l. 1. Nazianz. orat. 40. Cyril. cat. 1, 2. Chrysost. on Heb. 6:4, where the apostle calls the baptized φωτισθέντας, enlightened, as Ambros. says, refuso lumine, as if Christ the light touching the blind, infused illumination.

8. {he that sate and begged} Their law concerning beggars, and provision for the poor, Deut. 15:4 (as in other disordered governments), it seems was now not carefully executed. See Acts 3:2.

9. {I am he} As impiety is ingenious to conceal and obscure the works of God, so is faith and holy gratitude ingenuous and free to confess the same to God’s glory: their doubting occasioned this recovered man to proclaim the work of Christ on him; wherein as Chrysostom notes, οὐκ ᾐσχύνθη τὴν προτέραν πήρωσιν—he was not ashamed of his former blindness (no nor of his beggary), nor feared he the people’s fury, neither dissembled he the benefit received.

10. {thine eyes opened} ἀνεῴχθησαν, after the Hebrew manner of speaking, the eyes of the blind are said to be shut: and so their eyes are said to be opened, who of blind, are restored to light: sometimes we read of eyes, held, or opened in another sense, as Gen. 21:19; Luke 24:16. So Hagar’s were opened, that she might see that, which before, though present, and seeing, she could not see: and the disciples’ eyes were held; not that they might not see, but that they might not at present know Christ.

11. {I went and washed} He relates the truth simply and as it was acted; showing the effect of his faith and obedience, the receiving his sight.

12. {I know not} Whether they asked, as admiring the cure, or to accuse him who had wrought it on the Sabbath, it is not evident though this seems most probable: it appears that though the cured man had learned his name who cured him, of others (as Mark 10:47; Matt. 20:30), possibly of those who led him away to Siloam, yet had he not yet seen Jesus, who likely went away from the place where he cured him, so that he found him not after he returned from the water, seeing.

13. {they brought him to the Pharisees} Whether to ingratiate with them or to inform them what admirable things Jesus (whom they persecuted) did, it is not manifest.

14. {It was the Sabbath day} See on Matt. 12:2, 5, 8. See ch. 5:9, &c.

15. {again the Pharisees} These busy enemies of Christ, intended by this reexamination of the man, to have found some advantage against Christ; but they did but condemn themselves the more, by how much more apparent their malice made this admirable work of Christ.

16. {because he keepeth not the Sabbath} See on ch. 5:9, 10.

17. {A Prophet} A man of God, of whom he must have such power. Surely he must needs be acknowledged a holy prophet sent of God, which he has abundantly proved by this his power showed on me, in doing this divine miracle of restoring sight to me who was born blind; this none but God ever did, or could do.

18. {Until they called his parents} Hoping that they being overawed with fear of their power and authority, would rather deny that their son was born blind, than by confessing a known truth, incur their displeasure: but the more they strive to obscure the truth, the more evident they made it: so God turns the counsels of the wicked against themselves, and takes the wise in their own craft. See 1 Cor. 3:19.

19. {who ye say was, &c.} They will not acknowledge that he was so born, but interrogate the parents in a threatening manner, which in effect was to bid them deny it, as they tendered their favor.

20. {we know this is our son} We cannot but know and confess this; they would not for fear deny their son: how wretched is it for fear or favor to deny our Savior.

21. {he is of age ask him} Of age to be a competent witness; and he can best inform you hereof, who has many years endured the misery of blindness, and now enjoys his sight: it may be the cure was not wrought in their sight, and therefore they more willingly put off the fuller answer to their son.

22. {because they feared the Jews} That is, the Pharisees and these who were of their consistory, or Sanhedrin, because they had already determined to excommunicate or put any man out of the synagogue that confessed him to be Christ; and it appears that this was published among the common people with severe threatenings, therefore these parents were afraid.

{put out of the synagogue} That is, cast out of the church as a notorious and contumacious malefactor, profane, and wicked heretic: which casting out, we call excommunication. See Matt. 18:17; 1 Cor. 5:2, 5; 1 Tim. 1:20. This shows, as the abuse of excommunication among them, so the use thereof in all ages.

24. {give God praise} Tell truth, that God may be glorified. See Josh. 7:19, as if they had said, remember, that you speak in God’s presence: thus (as hypocrites use) they pretended the honor of God, to color their own implacable malice against Christ.

{we know} They would have them in blind obedience to their authority, rest on their judgment (though it were against Christ himself) and believe that they could not err.

{this man is a sinner} By this they blasphemously meant, a notoriously impious man.

25. {I know that whereas I was blind, I now see} He said before he is a prophet, but perceiving the Pharisees so eager against Christ, refusing to speak of the person, he affirms the admirable work done.

26. {They said to him again} In these many reexaminations, they would have found him forgetful of what he had said, that by crossing his own testimony, he might have made it void: so extreme diligent is Satan, to overthrow, or obscure the truth.

27. {ye did not hear} You believed it not, Gr. οὐκ ἠκούσατε, ye heard not, you regarded not, you gave no credit to my testimony: why do you desire often to hear that which you will not believe, be it never so evident.

{will ye also be his disciples?} As if he had said, do you by these reexaminations desire to know more of him that you may believe in him and follow him as his disciples, as I, and all that are enlightened by God, find just cause to do? If so, I shall willingly answer again and again; if not, let it suffice that I have already clearly related the whole truth of this matter unto you.

28. {we are Moses’ disciples} Thus they boasted, but were indeed wicked hypocrites: on false principles they set their false superstructions: they took it for granted, that he could not be a disciple of Moses; that is, obey the law of God given by the ministry of Moses, who believed in, or was a disciple of Christ: whereas the truth is, that they which were the true disciples of Moses, did come to, and believe in Christ, the end of the law, which was a schoolmaster to bring them to him, Gal. 3:24. Therefore he told them, ch. 5:46: had ye believed Moses, ye would have believed me: for he wrote of me.

29. {whence he is} They knew his parents, but doubted of his authority, whether God sent him to us or not: we know not what commission, power, or authority he has to preach and do these things. We are certain that God spoke to, and wrought by Moses, whom we follow; this man we know not whence he is: much differently said Nicodemus, ch. 3:2, Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou dost, except God be with him.

30. {herein is a marvelous thing} He might well admire their ignorance, seeing opening the eyes of the blind, was a foretold sign and mark of the Messias, Isa. 35:4, 5. So Matt. 11:5; Luke 7:20, &c., which they knowing that he now had done, and never man before had or could do, yet they could not (by reason of their malice which blinded them) understand and believe that he was the promised Messias, so many ages before described and marked out by God, by his opening the eyes of the blind, &c. See Matt. 11:5.

31. {God heareth not sinners} Ps. 66:18. Which may not be understood simply and universally: for God sometimes hears in judgment, as he sometimes denies in mercy, by this argument he would overthrow their blasphemous censures of Christ: God will not hear the prayers of such wicked men as you mentioned, see Isa. 1:11; Rom. 8:15; Ps. 50:16; James 5:16, therefore he cannot be wicked who obtains power of God to do such things. See ch. 3:2.

{but if any man, &c.} 1 John 3:22.

32. {since the world began} As if he said, that which comes to pass by nature, is commonly, or usually so, that which by art, often; but that which is done against the course of nature, above the power of art, and so rarely, must needs be by the immediate hand of God: and so consequently Christ is of God.

33. {he could do nothing} None of these extraordinary good things.

34. {altogether born in sins} They meant, a wicked rude idiot, as if he had by his affliction been marked for a notorious sinner; or a cursed man, as ch. 7:39.

{Cast him out} Or excommunicated him. See v. 22.

35. {when he had found him} They that are excommunicate for confessing Christ aright are thereby brought nearer to Christ: but they who are justly excommunicate, are thereby delivered to Satan, 1 Cor. 5:5; 1 Tim. 1:20, which is a terrible punishment.

{dost thou believe?} This he says, οὐκ ἀγνοῶν, says Chrysostom, hom. 58, not being ignorant, but being willing to manifest himself unto him, that he might believe and be saved.

36. {who is he Lord, &c.} Not yet knowing Jesus by sight, yet affectionately desiring to know him who had done him so great a favor: not ashamed of his ignorance, he prays to be informed that he might believe.

37. {It is he that talketh with thee} He says not, I am he; but it is he, as in a third person, intimating that the Deity of the Son of God was veiled in that form of infirm man which he saw: happy man who had his bodily eyes opened to see the Son of God in the flesh, but incomparably more happy in that his soul’s eyes were enlightened to apprehend and know him by faith to salvation; Christ who gave the first, now follows him with this new and greater beneficence. So do God’s mercies increase upon the elect.

38. {worshiped him} Fell down and worshiped him: so the Syriac interpreter has it.

39. {for judgment I am come} Meaning, the Pharisees arrogate all jurisdiction to themselves, as if they only saw all things; but I shall judge, or execute authority far otherwise: for I will enlighten those whom they account blind, and deliver them to darkness of mind, who think themselves the only knowing men.

{they which see not} That is, wretched sinners, who acknowledge and bewail their innate ignorance, shall be enlightened by the Gospel.

{and that they which see} They who think they are wise (see Isa. 5:21) as did the Pharisees, who arrogated to themselves the name of wise; anciently the prophets were called רואים roim, seers, 1 Sam. 9:9, let us go הרואה, 70. πρὸς τὸν βλέποντα: to the seer. So was a prophet called, ὁ βλέπων: so here οἱ βλέποντες; so Syr. דחזין which see of the Hebr. חזה vidit, whence also חוזה a seer, or a prophet, Isa. 30:10. The scribes and Pharisees vainly affecting such high titles (as Matt. 23:7, 24) are threatened, as Isa. 6:9. See Matt. 13:15.

40. {are we blind also?} What! will you say that we also are ignorant?

41. {ye should have no sin} That is, you should not be so much in fault, as now you are if you erred ignorantly; but it is a greater sin to condemn the known law of God, than to be ignorant thereof (see ch. 15:22; Matt. 15:14) or, you were nearer the cure but for your opinion of knowledge and sanctity; many had long since been wise, and good, but that they too soon thought themselves so. See Rev. 3:17; 1 John 1:8; 1 Cor. 3:18; James 4:17.

CHAPTER 10

1. {Entereth not by the door} Christ compares the church to a sheepfold (as Mic. 2:12) into which God gathers his sheep; that is, the elect: and himself to the door: because there may be no entrance into the church, but through him: they who lead not this way, are no true pastors.

2. {he that entereth by the door} That is, by Christ: the priests, scribes, and Pharisees, as false prophets, came in sheep’s clothing, who within were ravening wolves, Matt. 7:15.

3. {to him the porter openeth} The meaning is; God allows none for pastors, but those who lead their hearers to him through Christ.

{the sheep hear his voice} The elect know and follow the voice of Christ in the word.

{he calleth his own sheep by name} He knows who are his, 2 Tim. 2:19, and their names are written in the Book of Life, Phil. 4:3.

4. {when he putteth forth his own sheep} See Ps. 23:1, &c.; Jer. 17:16; 2 Sam. 7:8. He leads them out to green pastures, that is to refection and comfort; he goes before them in doctrine and example: his sheep know his voice, by that discerning spirit, by which we are commanded to try the spirits, 1 John 4:1. So did the Bereans, Acts 17.

5. {know not the voice of strangers} They approve not, or hearken not to the voice of those who bring any other doctrine, Gal. 1:8; 2 John v. 10.

6. {This parable} See Matt. 13:3. Gr. ταύτην τὴν παροιμίαν, this proverb, or adage, 2 Pet. 2:22: a short, and common sentence, or saying: that which the other evangelists call a parable, Matt. 13:3, &c.

7. {Then said Jesus again} Or therefore, because they understood not what he said, he repeats it again, further expressing it to them.

{I am the door of the sheep} The meaning is, that in Christ is the sum of all doctrine wherewith the souls of the elect are nourished: therefore the apostle cared for nothing else, Phil. 3; 1 Cor. 2:2: and that no man can come into the kingdom of God, but through him: so as Gr. Nazianzen said, orat. 36, ὁδὸς δὲ ὡς δι’ ἑαυτοῦ φέρων ἡμᾶς: He is the way leading us (to eternal life) through himself: his saints and elect per eum, intrant ad eum, through his truth and merit to life eternal in him.

8. {All that ever came before me} Meaning the false prophets, who came not in by him, but by Satan and their own ambition: whosoever called himself the door or way to life; or all that went into the ministry and he sent them not: for he says not, all that were sent: for as Augustine says, To. 6, contr. adv. leg. &c., l. 2, c. 4. He means here, all those qui missi non fuissent: who were not sent; whom the Prophet Jeremy reproves, ch. 11:14. So Beda says, Cum illo venerunt, qui cum verbo dei venerunt, qui non per se venerunt; they came with him who came with the word of God, who came not by themselves. So Clem. Alexandrinus, l. 1, strom., ἀλλ’ οἱ μὲν προφῆται ἅτε, &c. The prophets truly, for as much as they were sent and inspired of God—οὐ κλέπται εἰσὶ καὶ λῃσταὶ ἀλλὰ διάκονοι—were not thieves and robbers, but ministers: by thieves and robbers are here meant, those who seek their own ease and profit, not caring for the flock of God.

9. {I am the door} As men come by the door into the house, so come we to heaven through Christ only: and therefore he said I am the door: that is, as a door by which only you may enter into life eternal. So c. 15:1, 5, I am the true vine: in figurative enunciations it is necessary to know that the analogical and representing sign, is put for the thing represented, and contrariwise sometimes: I am the door, I am the true vine; that is, these things have a kind of proportion or resemblance of me the only Mediator, and Savior: this is my body, this is my blood; that is, signs, and resemblances appointed of God to show the Lord’s death till he come, 1 Cor. 11:26.

{and shall go in and out} Not meaning going out of the church, by separation from the body of Christ; (for as Lactantius says well, l. 4, c. ult.) if any go out of Christ’s church, à spe vitae ac salutis aeternae alienus est; He is an alien from hope of eternal life and salvation but alluding to the use of a door: it is an Hebraism importing security of life and conversation, and actions: as Ps. 121:8.

10. {have it more abundantly} Which is in respect of the increases of God’s grace through Christ here, and the fullness of happiness in the life to come.

11. {I am the good shepherd} Isa. 40:11; Ezek. 34:23. Thus says, Cyril. Hieros., cat. 10. He is sometimes called a sheep or lamb; διὰ τὴν ἀνθρωπότητα: in respect of his incarnation; and also a shepherd: διὰ τὴν φιλανθρωπίαν τῆς θεότητος: for the benignity of his Deity.

12. {Seeth the wolf coming} By wolf he means false prophets and seducers, as Matt. 7:15, so Acts 20:29, or persecutors: some add hereto, Satan; qui caulas fidelium, insidians circuit, Gregor. hom. 14, in Evang., who laying wait, goes round about the folds of the faithful.

13. {the hireling fleeth} That is, he that administers for his own profit’s sake, leaves the people to seducers, and destruction. See Rom. 16:18; Phil. 3:19; Ezek. 13:4, 5 & 34:2. Here are described three properties of false prophets, or hirelings. 1. They have no proper charge; they are but intruders and usurpers, whatever right they pretend to, or seem to have. 2. When the wolf, any danger or trouble comes; they fly and desert the cause; if not leaving the place, yet in connivance and silence; as Augustine says hereon, fugisti, quia tacuisti: you fled for as much as you held your peace: they betray souls for fear of men; non mutando locum sed subtrahendo solatium, fugit: quia injustitiam vidit, &c. tacuit: fugit, quod se sub silentio abscondit, Gregor. hom. 14. He flees, not by changing place, but by withdrawing (or withholding) comfort; because he saw wickedness and held his peace: he flees, in that he hid himself in silence. 3. They leave their people to the seducements of false prophets and impostors.

14. {The good shepherd} As v. 11. He knows his, 2 Tim. 2:19; John 13:18, but here is an Hebraism, γινώσκει, he knows, that is, he loves, approves, or holds dear, so Gregor. q. s. interprets cognosco, hoc est, diligo, I know, that is, I love. So the Hebr. ידע jadah, is used, Ps. 1:6 and 37:18. See also Matt. 7:23.

15. {lay down my life for the sheep} Hirelings betray the sheep to the wolf, but Christ εἰς λύτρον for a ransom: and so the faithful pastors, εἰς μαρτύριον, for a witness to the truth, lay down their lives for the sheep. See 1 Pet. 1:18, 19; Isa. 53:6, 8, 12; Acts 20:28; John 6:51; 1 John 3:16.

16. {other sheep have I} He means among the Gentiles, which then were strangers to the church of God. See Ezek. 37:22. So Hos. 2:23. I will call them my people which were not my people, and her beloved, which was not beloved, Rom. 9:25, 26. Sic autem Moses Aethiopissam accipiebat uxorem, Irenae., l. 4, c. 37. So Moses took the Ethiopian to wife, Num. 12:1, in a representation of that which was to come, making her an Israelite, who was an alien: so was the wild olive implanted, Rom. 11:17, &c.

{and there shall be one fold} One church of Jews and Gentiles; the partition-wall being broken down, Eph. 2:14 & 3:6 & 4:4. If but one church, quomodo potest gregi annumerari, qui in numero gregis non est? How can he be reckoned to the flock, which is not in the number of the flock? Cyprian, l. 1, ep. 5. See more there concerning the unity of the church.

17. {because I lay down my life} Isa. 53:12. Because I willingly perform his will, for man’s redemption becoming obedient unto the death, even the death of the cross. Phil. 2:8.

18. {power to take it up again} To raise my human nature from the dead, as being very God, the resurrection and the life, ch. 11:25.

19. {there was a division} As ch. 9:16: the Gospel reproves sin, and detects hypocrisy, therefore the impious world is troubled at the preaching thereof; and so men are divided into several factions, according to their different opinions.

20. {he hath a devil, &c.} So said they, ch. 7:20 and 8:48, μαίνεται: Syr. insaniendo insanit, or omnino insanit, an usual Hebraical αὔξησις: that which we say, he is stark mad; and lunatic: thus impudently blaspheme they the wisdom and mercy of God. See 1 Kings 9:11; Acts 2:13, 17 & 26:24.

21. {not the words of him that hath a devil} They that had received some tastes of God’s Spirit, relished a divine grace in his lips, in the words of sobriety and truth, and therefore loved and admired him, as ch. 7:46; Matt. 7:28, 29, assuming secretly that which they were sensible of, by denying an improbable collection of the malicious adversaries: as if they said, wicked, possessed, or mad men, do not use to speak thus.

{can a devil open the eyes, &c.} δαιμόνιον, a devil, or δαιμόνιον ἔχων, he that hath a devil: by this reason they refell the others’ blasphemous assertion, they intimate that the devil has no such power, as to be able to create eyes to him that was born blind; they might also say, neither any such goodness, as to be willing to do any good for man, except in order to some greater mischief: if then this work done exceeded all power of the creature, it remains that it was possible only to God the Creator: and then if God wrought in him, without controversy the same spoke in him; if his work could not be ascribed to the devil, neither ought his words: if the work was of a good God, how blasphemously do any say that the words proceeded from a malicious devil, who would gladly destroy and afflict all mankind?

22. {the feast of the dedication} Or instauration; which feast was not that we read of, 2 Chron. 7, &c. This was instituted by Judas Maccabeus, to be held eight days, in remembrance of their deliverance, and restitution of their temple and religion, which Antiochus had corrupted, 1 Macc. 4:59. See Beza, not. major. ad loc. and Tremellius on the same.

23. {in Solomon’s porch} That is, that part of the temple which was built again after the pattern of that porch which Solomon built.

24. {make us in doubt} Or hold us in suspense: indeed their malice and unbelief made them fluctuant and doubtful, his words and works evidently enough declared him to be the Messias, to believers; unto the malicious unbelievers, it no more appeared, than light to the blind: the fault was in themselves, who neither did, could or would see: for their eyes have they closed, lest at any time they should see with their eyes—and should be converted, &c. Matt. 13:15.

{tell us plainly} Not that they were willing to know and believe, but that they might have occasion to calumniate and destroy him, by accusing him of conspiracy against Caesar; forasmuch as they held this principle, that their expected Messias, Christ, must be an absolute monarch and glorious king. See c. 19:12. Therefore did he prohibit his disciples from divulging that which he had declared to them in private concerning this (see Matt. 16:20) and forbade others to speak of those great things which he had done for them, which otherwise would have testified as much; for his hour was not yet come. Note here how hypocrites shut their eyes, and require more light: they seem to cast an aspersion on Christ, as if he were in fault, as the cause of their unbelief because he had not dealt sincerely enough with them, in a clear revelation of himself to them, who desired nothing more than to know and acknowledge the Messias; whereas his works which they often saw, so evidently speaking him the Christ, they had yet decreed to excommunicate any that should confess him to be so, ch. 9:22. Thus some hypocrites accuse the Gospel of obscurity; and others the ministers teaching, of ambiguity, or some other defect; when, God knows, the fault is apparently in themselves.

25. {the works, &c.} As if he had said, what need there words, where works evidently testifying, are disbelieved? As suppose there had been, as you calumniate me, any obscurity in my words; yet the miracles which you have seen with your eyes, done by divine power, and exceeding all ability of men or angels, evidently convince your contumacy against God, who will not believe his messengers whom he has furnished with such divine virtue: these sufficiently witness that I am the Christ, and expected Messias, these things which I have done in your sight.

26. {because ye are not of my sheep} For faith is the gift of God, which he gives only to his. See Eph. 2:8. Spiritual deafness toward the word of God, is a certain effect of unbelief. See ch. 8:47 and 1 John 4:6.

27. {my sheep hear my voice} Those that are ordained to life eternal, hear, believe, and obey the Gospel which is the voice of Christ their shepherd.

{I know them} I own and acknowledge them for mine. See 2 Tim. 2:19; Ps. 31:7 and 1:6, &c. As they acknowledge, own, and follow, the voice of their Pastor, loving, reverencing, believing, and obeying him: so I acknowledge them for mine, loving, preserving, and giving them the grace of perseverance in the faith, that I may save them.

{they follow me} They obey my precepts, and imitate my example.

28. {neither shall any} Neither men, nor devils, nor any creature (see Matt. 16:18; Rom. 8:38, 39) neither by fraud nor violence, οὐχ ἁρπάσει τις, none shall be able to pluck them out of my hand: for as Augustine says, To. 7, de corrupt. & gra., c. 7, horum si quisquam perit, vitio humano vincitur Deus: sed nemo eorum perit, quia nulla re vincitur Deus: If any one of these perish, then God is overcome by man’s sin; but God is not overcome by anything. See also the author of that book, de fide ad Petrum Diac., cap. 35.

29. {greater than all} More powerful than all the creatures; for in his almighty power they move, and have their being, Acts 17:28.

30. {I and my Father are one} Two persons, but one God. He speaks this as he is God; one in substance, being, and deity, nature, glory, and power, &c. As God he says, I and my Father are one; but secundum formam servi, in respect of the form of a servant (his assumed humanity) he says, ch. 14, my Father is greater than I. Augustine, ep. Pascent., ep. 174, ib. ep. 177. See also Fulgen. de fide orthodox. ad. Donat. post med., Cyril. cat. 11, Hilar. de Trin., lib. 7. Etsi personis duo, potestate unum sunt, Ambros. in Luc., lib. 2, cap. 2, though they are two persons, they are one in power.

31. {took up stones again} As ch. 8:59, this shows with what mind they spoke v. 24. They would have him tell them plainly whether he were Christ, with purpose to stone him as a false prophet, Deut. 13:5; Lev. 20:16. Unbelief is the mother of fury: the spirit of Satan never discovers itself more evidently in men, than by stirring them up to persecute Christ, and the preachers of the Gospel.

32. {for which of them, &c.} Seeing you can object no evil by me done, and yet stone me, it appears that you persecute me for the good I have done you: the implacable enemy has in all ages stirred up persecution against the prophets for the good they did: no wonder that Christ bids us rejoice therein. See Luke 6:23; James 1:2, nothing more evidently marks them for dear to God, than the devil’s malice to them: as (Tertullian, adv. Gent., cap. 5) said of their persecution under Nero, We may, we also glory in such an avoucher of our condemnation: Qui enim scit illum intelligere potest, non nisi grande aliquod bonum a Nerone damnatum; for he that knows him may understand, that nothing but some great good is condemned by Nero.

33. {for a good work we stone thee not} The wicked would fain seem, but not be just: they will never acknowledge any persecution of Christ or his, by themselves acted; their practice is to load them with pretended crimes, supposing thereby to justify themselves in their outrages; whereas they do by so much more make themselves guilty, by how much greater injury they do the just, by slandering them, and by hurting not only their persons, but also their good names: it was more injurious cruelty to put the skins of beasts on persecuted Christians; that they might thereby make their dogs worry them to death, than if they had slain them in their own habits: it is an undeniable courtesy in cruelty, to have one’s throat cut with a clean knife; to be condemned without foul and defamatory language, or under pretended and false crimes.

34. {is it not written} Ps. 82:6. That is, in the holy Scriptures (so ch. 15:25) which yourselves hold and profess, Hebr. בתורתכם in your law, תורה torah, sometimes imports only the five books of Moses; sometimes, the whole Scriptures, and the doctrine thereof, as here: sometimes, Moses, the Prophets, and the Psalms are distinguished.

{ye are gods} אלהים elohim in Scripture signifies either the true God, or something excellent; as angels, great and honorable men, princes, &c. Exod. 21:6; 1 Sam. 2:25; Exod. 4:16; 1 Sam. 28:13, because in government and judging the people (as Jehoshaphat told his judges, 2 Chron. 19:6) they judge not for man, but God.

35. {unto whom the word of God came} To whom God spoke in that Scripture; that is, to kings, his vicegerents, whom he calls gods, because they rule on earth for him.

{cannot be broken} λυθῆναι, violated, or made void, as Matt. 5:17, or destroyed, as ch. 7:23, or denied, as false and erroneous.

36. {say ye of him} Who is indeed, King of kings, and Lord of lords, Rev. 17:14. How injuriously, and blasphemously, do you say that I blaspheme, because I speak the truth, in affirming that I am the Son of God? You allow mortal men, kings, princes, and judges, to be called gods; because the Scripture styles them so, though they are in their own persons, wicked men; and why will you not acknowledge me to be the Son of God, concerning whom the same God of truth who indited the holy Scripture (2 Pet. 1:26) testified from heaven, that I am his beloved Son in whom he is well pleased, Matt. 17:5 & 3:17; 2 Pet. 1:17.

{whom the Father hath sanctified} If you grant this title (according to Scriptures) to princes who are but men, and too often the worst of men (the corruption of the best being in the effects thereof, ever worst and most dangerous) will you not permit it me, who am by nature divina origine, by an incomprehensible generation, the holy one of God; God of God, very God, as also very man?

37. {if I do not the works of my Father} That is, such works as none but God only can do; which indeed Christ did with the Father, by the same power and Deity: thus proves he himself the Son of God by nature; the substance, and essence of the Deity none can apprehend, the works and effects thereof, all ought to consider and understand; therefore Christ here, as it were, appeals to his own works done among them, that they might testify of him.

38. {and I in him} See ch. 14:10. See Hilar. de trin., l. 7. He proves by his divine works done, that the Father is in him, and he in the Father; because they have one will, work and nature; though they are distinct persons, yet are they but one and the same God.

39. {sought again to take him} See ch. 7:32. Malice is restless and deaf; the voice of the most prudent cannot charm it: the more Christ labors to inform and convert them that they might be saved; the higher rises their ambition to destroy him, such is the invincible perverseness of unbelieving hearers, never satisfied with any teaching: when they hear high mysteries, they cry, durus est hic sermo, ch. 6:60. When mysterious things, they say, as v. 24, tell us plainly, and when he does tell them plainly, I and my Father are one, then they took up stones to stone him.

{but he escaped} By the secret power of his Deity; his hour being not yet come.

40. {where John at first baptized} John 1:28. Bethabara: there John first baptized, but afterward changed the place, ch. 3:23. This place Christ now chose, as remote, and safe from the Jews, so also to mind the people of those things which John testified of him, as v. 41.

41. {John did no miracle} He neither cast out devils, restored sight to the blind, raised the dead, &c. Yet the people believed him sent of God, and in doubt were they whether he were not the Christ, though he did no such works, Luke 3:15. Why then (might they say) should we not rather believe this to be the Christ, who has done so many and so admirable works; the rather for that John testified of this man (Matt. 3:11; John 1:26 and 3:27, &c.) and all that ever he said of him, the event shows to be true.

42. {many believed} For John’s testimony, and their own experience of Christ’s words and works, to which he remitted the unbelieving Jews, ch. 5:33, 36. Though the seed of God’s word seem sometimes to be bestowed in vain, yet in its season by God appointed, it shall appear in the elect and believers: wherever Jesus went he saw the fruits of his gracious labors; except only in the obstinate hearers, whom their own malice marked out to destruction. See 2 Cor. 4:3, 4.

CHAPTER 11

1. {Out of Bethany} A village about two miles from Jerusalem, beyond the Mount of Olives, mentioned, Luke 10:38.

{town of Mary} Where they dwelt. The evangelist describes Lazarus by his two sisters, Mary and Martha, of whom the former evangelists had spoken, as zealous and excellent followers of Christ, and this history is exactly written, as being a great demonstration of the divine power of Christ, opportunely fitted to prevent the dangerous scandal of the cross, Christ’s death and passion, then instant.

2. {it was that Mary} Matt. 26:7. This is here spoken by way of anticipation; as if he said, the same of whom you shall read, ch. 12:3 (Matt. 26:6; Mark 14:4), there were divers of that name, therefore he here sets down this note of difference.

3. {Behold, he whom thou lovest, is sick} He of our family whom you love, is sick: he loved others also, as this evangelist, ch. 13:23, &c. They say not, our brother, as pretending to any merit of their own; nor do they say Lazarus, as relating to anything in him, for which Christ honored him with the name of friend, they seem only to remember him of his own love, which indeed being infinite and eternal, could have no cause but itself: a short; but an effectual message: a longer form of prayer is not prohibited, where need requires, but the main is, to unload our wants and desires into the bosom of Christ, and to desire his help; which they sufficiently did in this modest and implied supplication: they prescribe him not, but believe it to be enough to inform, so divine a lover, of their danger and want: their confidence was not in any length, or compass of their message, but in the surest ground of confidence, the love of Christ, who never deserts those he loves, and best knows how and when to relieve and deliver them.

4. {not unto death} Because he purposed to restore and raise him again presently.

5. {Now Jesus loved, &c.} This the evangelist inserts, the better to expound the message, v. 3. This family was religious, therefore Christ loved that therein, which himself had given; as God, the fountain of all good; as man, he had not only a reasonable soul, but also human affections, as sorrow, love, joy, anger, being in all like us, sin only excepted: thus loving, he justified the degrees of love, and honored that sacred life of this life, holy friendship, which can be only between the good and wise.

6. {he abode two days still} That Lazarus might die, and be buried, lest they should have said, ὅτι οὔπω τελευτήσαντα αὐτὸν ἀνέστησε, Chrysost. hom. 61, that he had raised him up, who was not yet dead: by this delay we may learn that he does not forget: or neglect us in our distresses: but only stays for that time, which shall best serve to advance his glory and our salvation.

7. {after that, he said to his disciples} After two days, v. 6. Lest his disciples might have thought that he neglected Lazarus, for fear of danger to himself.

{into Judaea again} Into the region of the tribes of Juda and Benjamin, (for, Judea is here strictly taken, see Matt. 2:1; Luke 6:4) whereof Pilate was governor. Luke 3:1. For they were at this time beyond Jordan, ch. 10:40, under the jurisdiction of Herod the Tetrarch. See Luke 13:31. He had a little before left Judea, ch. 10:39, 40, to avoid the persecution of the enraged Jews; and now lest his disciples should fear to return with him (who were to be principal witnesses of the ensuing miracle) he acquaints them with his purpose, and arms them against their fear.

8. {lately sought to stone thee} Ch. 8:59 and 10:31. It is but about two months past that they would have murdered you; and will you now cast yourself into the same danger again? Here were two great imperfections in their love to the person of Christ their Master, and zeal for his safety: first in that they considered not that Christ must once die for the elect to give them eternal life; secondly in that they feared that he might either be surprised at unawares, or suffer death against his will as being overpowered by men, though he had taught them the contrary, as before, so lately, ch. 10:17, 18. Chrysostom’s conjecture here, is probable, that they much feared their Master’s life and safety, but most their own.

9. {are there not twelve hours in the day?} The Jews, both summer and winter, divided the day into twelve hours: for they made them long or short, according to the length of the day, between sun and sun.

{if any man walk in the day} Meaning, that he that walks in his calling, and has the light of God for his guide, needs not fear: he that has but daylight, walks secure; how much more should you be confident, who have me with you: or he means, the appointed hour of my suffering is not yet come; no man can precipitate the day, nor any worldly power cut off the hours thereof, which God has appointed: we need not fear night before the appointed hour (see Job 14:5; Matt. 10:30), neither our ends before the determined time: Christ often escaped and fled from his persecutors; his ministry being not yet accomplished (who came to teach, as well as to suffer for us) that we might learn not to tempt God by any willful and needless exposing ourselves to our enemies’ malice.

10. {he stumbleth, &c.} He continues in his allegory, to show them that they had yet no cause of fear while they went with him, who was the light of the world, ch. 9:5: for, as Euthymius says, the power of Christ leads or protects them; perpetual fear of falling into destruction have they, who are not with Christ.

11. {Lazarus our friend sleepeth} The Hebrews were wont to call death a sleep, to intimate their assurance of the resurrection. See 1 Kings 2:10; 1 Kings 11:43 & 15:8, 24.

{that I may awake him} Herein he comforts them by declaring his power, who had the issues of life and death in his hands: it was as easy to him to raise the dead, as to awake one from sleep.

12. {if he sleep he shall do well} Or shall amend or recover: that is a good sign of health; why will you go into hazard, to awake him?

13. {Jesus spake of his death} Their fear of going again to Judea, made them not to understand (which they easily might) for who would go a day’s journey or more, to awake a sleeping friend? That Jesus spoke of Lazarus’ death; and his raising him up again.

14. {Then said Jesus unto them plainly} Without any allegory, or metaphor. Lazarus is dead: nor does he yet say, what he meant to do, will raise him again, by that divine power which in the appointed time shall raise the dead; but as speaking of some easy matter, but I go, that I may awake him, v. 11. Other circumstances he would not foretell them, but concealed them until the miracle done might speak its own excellency.

15. {that I was not there} That I was not bodily present at Bethany with Lazarus: in his Deity he was.

{ye may believe} That your faith may be strengthened, when you shall see me raise one that had been four days dead.

16. {called Didymus} A twin Δίδυμος, Suidas interprets δίδυμοι by συμφυεῖς, simul nati; so the interpreter of the Syriac Thauma, qui dicitur, Gemellus, תמא it is of the Hebrew תאם taam, geminus fuit: profane histories mention many of this name.

{let us also go, &c.} Which he speaks, either encouraging his fellow disciples to follow Christ: or intimating the danger they should run into, if they were in Judea with him.

17. {Then when Jesus came he found, &c.} ἐλθὼν οὖν ὁ Ἰησοῦς: then, or therefore coming found, &c., not that he found that by coming thither which he knew not before: but that so it was indeed as he had spoken concerning Lazarus’ death: which served to confirm the disciples in the assurance of his divine omniscience, when they reckoned the days: and of his omnipotence, when they saw him raise one to life who had been so long dead.

18. {about fifteen furlongs off} That is almost two miles. See ch. 6:19.

19. {to comfort them concerning their brother} Syriac interprets, ut loquerentur cum corde earum, an Hebrew manner of expression, for, to speak comfortably: as Isa. 40:1; 2 Sam. 19:7; 2 Chron. 30:22 & 32:6; Hos. 2:14. It appears that Lazarus’ death was divulged in Jerusalem, not without God’s divine providence, that the malicious Jews might not give out that Lazarus was not dead: and the evangelist mentions this company, to show the certainty of the miracle, whereof there were so many witnesses, and those not only of the neighbors and family, but also of Jerusalem.

20. {Mary sate still in the house} Martha being first informed of the approach of Christ, goes out to meet him in hope of some better comfort than any of her former visitors could speak, but Mary not yet hearing of his coming, sat still in the house, as a mourner with her comforters.

21. {Lord if thou hadst been here} This was an effect of her infirmity, wherein she came short of the Centurion’s faith. See Luke 7:7.

22. {but now I know} Now, though my brother be dead, yet do I believe that which you said to our messenger, v. 4, this sickness is not unto death, but for the glory of God, &c.

23. {thy brother shall rise again} Be of good cheer, your brother shall live again: he answers nothing to her complaint for his absence, he would give account thereof in his act of raising the dead, rather than in words; but to comfort her, speaks of his present raising him; so explaining that which he had said to his disciples, v. 11. Neither does he say, I will ask of my Father that he may rise; but, thy brother shall rise, that she might not think that he should obtain as a mere man, but that he also is the resurrection and the life. See v. 25.

24. {I know that he shall rise again, &c.} In the general resurrection, this it seems she said, because Jesus said indefinitely, thy brother shall rise again, not adding, now presently; taking it, as we all do, for a general comfort, that we shall be raised again, and not perish in death.

25. {I am the resurrection} That is, the author thereof; these words contain a secret or implied promise, (of which, v. 40) as if he said, I can and will now raise your brother again.

{and the life} Ch. 6:35. Giving life to all that live, the author of eternal life to the elect, which deservedly may be styled life; by my human sufferings, I shall purchase and merit it for them; by the power of my Deity, I both give it them, and preserve it to them.

{he that believeth in me} Faith is a spiritual resurrection of the soul; wherein believers begin to lead a new life. See ch. 5:2, 24, &c.; Eph. 2:5; Rom. 5:17; 1 Cor. 15:21.

{though he were dead} In body, yet shall he live body and soul to eternity, so incorruptible a seed is the word of God, by which we are born again, that it liveth and abideth for ever, 1 Pet. 1:23.

26. {shall never die} οὐ μὴ ἀποθάνῃ εἰς τὸν αἰῶνα, he shall not die eternally: he shall not die the second death (Rev. 20:6) which is a separation of body and soul from God eternally, Rev. 2:11.

27. {I believe} πεπίστευκα, I have believed, and now do believe: meaning, that it was with her, no new, or light opinion, but that in which she was, and had been constant: and so ch. 6:69; 1 John 4:16.

{which should come} As Matt. 11:3, meaning the Messias whom God promised by the prophets, Greek εἰς τὸν κόσμον ἐρχόμενος, which was to come into the world: this relates to God’s decree, and promises made to the fathers, and believers of all ages before Christ’s incarnation, that he that should come, because God, (all whose words are yea and amen) had so determined and promised by all the prophets.

28. {she went her way, and called, &c.} Very likely Christ bid her so do though the evangelist for brevity’s sake, does not mention it.

{secretly} Whispering to her, that the Jews might not hear, as Euthymius thinks; Jesus would not go into the house before he had done that admirable work for which he came; that the Jews accompanying Mary and following her out of the house (v. 31) to the grave of Lazarus, might (though against their wills) be made witnesses of the miracles.

{and called for thee} Commanded me to call you.

29. {she arose quickly} Not acquainting the Jews with the occasion of her sudden leaving them, who came to comfort her; probably she knew the disaffection of some of the Jews then present, toward Christ (see v. 46) and therefore would say nothing to them concerning his coming; neither did she yet know what Christ would command or do for them.

30. {was not yet come into the town} Into Bethany: see on v. 28. Therefore went Mary (having knowledge of his arrival) out to meet him.

31. {she goeth unto the grave} εἰς τὸ μνημεῖον, to the tomb or monument of her brother Lazarus, which was according to the manner, out of the town; and their custom was to build them so, as that there was passage into them, when the covers were taken off. See ch. 20:5, 6, 8, 11 and here v. 38.

{to weep there} To sit by the grave, and ease her grief with weeping.

32. {Lord if thou hadst been here, &c.} These sisters’ grief was one, and their infirmity of faith alike, v. 21. Possibly the sisters, in Christ’s long delay, had spoken these things one to another: her words were brief, the rest she supplied with tears.

33. {he groaned in his spirit} Such sympathy and compassion had he, to weep with those that wept (see Rom. 12:15) that he inwardly groaned, or from the heart.

{was troubled} ἐτάραξεν ἑαυτὸν, he troubled himself, considering the misery of man subject to death by reason of sin. Christ had human affections, and perturbations of mind, without any sin: much like the agitation of some clear and pure water in a glass, so did they move his human soul, but stirred up no pollution of sin in excess or defect.

34. {where have ye laid him} He asks not because he was ignorant (for he that knew of his death being absent, knew also where they had buried the dead) but for their sakes who were present, attending to show him the place, expecting what he would do, he asks (says Nazianzen, orat. 35) for he was man; but he raised him from the dead, Θεὸς γὰρ ἦν, for he was also God.

35. {Jesus wept} As man, he wept, as God he raised the dead; there was human affection (as v. 33) here divine power: there he wept as man, but far above man was he, when he commanded the dead to come out of the grave bound hand and foot. Ambros. ep., l. 7, 47. See Hilar. de trin., lib. 10, near the end. ille flevit, ne tu homo diu fleres, says Ambros. de fide, l. 2. He wept (and suffered all things as man for you) that you, O man, might not weep long, or to eternity.

36. {Behold how he loved him} They judge of his love by his tears, as of the cause by its effect; we most bewail that loss, which we loved most.

37. {Which opened the eyes of the blind} Ch. 9:6. Some think that they here question his doing that miracle, as if they intimated, either that the man was not indeed born blind; or that there was some collusion, or they dreamed of some defect of his power. See Ps. 78:19.

38. {again groaning} As v. 33. Christ answers not their words, with words, but groans, who meant presently to answer to the satisfaction of the well-meaning, and to the cavillers’ conviction by a wonderful work in raising Lazarus from the dead.

{in himself} In his Spirit, v. 33.

{a stone lay upon it} To defend the dead from injury; as the manner among them was. See Matt. 27:60. This made the miracle more evident, and freed it from suspicion of any compact or imposture.

39. {take ye away the stone} He could have commanded that away by the unseen ministry of angels; but he would have them eyewitnesses of that which he did, lest they should have said here, as of the blind man cured, ch. 9:9, he is like him, but not the same.

40. {See the glory of God} That is, a miracle which I shall do by the sovereign power of God, whereby he shall be glorified.

{then they took away the stone} As Jesus had commanded; most probably the whole company then present, must in the opening of the vault, wherein was the body so many days dead, find sufficient assurance that he was indeed dead, by the loathsome smell of that, which God’s providence so disposed to the greater evidence of the miracle; and to the confirmation of the faith of the resurrection from the dead.

41. {father I thank thee} Jesus being in one person both God and man, calls him Father, as God, and gives thanks as man.

42. {I knew that thou} It is not new or unexpected, I knew thou always hearest me. So it is said, Heb. 5:7, that he was heard in that he feared; yet he tasted of that cup which he deprecated, Matt. 26:39. Note here that God even then hears us, when he gives not to our will and desire, but to his own ever blessed will, which we should ever submit to, and most desire.

{that they may believe} This expresses that which he said, because of the people, they might possibly think that I do these things by magical power, as the blasphemous Pharisees said, but I thus said, that they may believe that you sent me, and work by me.

43. {with a loud voice} That all might hear: he whispered not as enchanters use; but cried aloud, that this voice might be a symbolum of that trumpet which shall once awake and call the dead out of their graves, 1 Cor. 15:52; 1 Thess. 4:16; John 5:28, 29.

{Lazarus come forth} It was now only the carcass of Lazarus, a lifeless body, until the Lord of the spirits of the just, caused the soul to return unto it again, thus quickens he the dead, and calls those things which be not, as though they were, Rom. 4:17.

{come forth} Of the sepulcher; thus calls he the dead, as if they lived; (so do they to God, who are dead to men) this shows what he meant by waking Lazarus, v. 11: arise from the dead, and come out, that all these present may see you truly and really raised from the dead.

44. {came forth} The bands giving so much way that he might come forth: which, it seems, Christ would not so much loose, but that his present friends might see that they were, as they had tied them when they buried him.

45. {Believed on him} That he was the very Messias and Savior of the world, sent of God: thus were they strengthened in Lazarus’ infirmity, and God glorified in his death and raising again, as v. 4.

46. {but some of them went, &c.} Euthymius conjectures that they were some of them who said, could not this man, &c., v. 37, so invincible is malice, if he could and should evidently restore sight to the blind, and raise the dead; neither would they so believe: these not only believed not, but went to the Pharisees, as it were, to admonish them, to take some course with Jesus, that others might not believe in him, yet did they herein but cast on oil to quench the fire; they served as witnesses to condemn their own and the Pharisees’ unbelief and obstinacy; but they more confirmed the truth of the miracle which believers testified, and unbelievers confessed. So their sealing and guarding Christ’s sepulcher rendered the truth of his death and resurrection more evident, and undoubted, it is a dangerous thing to err from the truth; there is in man a mischievous self-love, putting him on to defend his errors, by erring more. Arnobius, adv. Gent., l. 6, noted it well: quod semel sine ratione fecistis, &c. That which you have once done without reason, you defend, lest you should seem to have once been ignorant: you think it’s better, non vinci, not to be overcome, than to yield to a confessed truth.

47. {Then gathered the chief priests} See Matt. 26:3. When they heard that Jesus was come again, and contrary to their will and authority, still wrought such evident miracles, so near them; they were cut to the heart: their envy made them mad against him. Some of the spectators of that which Christ did at Lazarus’ grave, had related the whole matter and manner of his raising the dead Lazarus; therefore they call the Synedrion or great council to advise what they should do to Jesus.

48. {If we let him thus alone} Thus, endeavor they to resist God’s will by their counsels: too common a practice among men of this world; here they betray a marvelous blindness, and desperate rage against Christ; why consider you fighters against God, how easily that power which raised the dead, can overthrow all your designs, and counsels against him: how easily can he smite you all dead, that but commanded, and the dead came forth of the grave? Men can by their power (God so permitting) kill the living, but God only can raise the dead: what shall your success at last be, who strive with your maker?

{take away both our place and nation} That is, they will dispossess us of our country, as the Chaldees have formerly done, thus they pretended a necessity of state against Christ; whereas Tertullian says well, certè nulla necessitas praetendi potest delinquendi ab iis, quibus una incumbit necessitas non delinquendi, certainly no necessity to sin can be pretended by those, on whom lies one necessity not to sin.

49. {that same year} For that present time he was suffragan. See c. 18:13 and on Luke 3:2.

50. {nor consider} See c. 18:14. He pretends to some insight into state interests, and yet knew not what he said himself: he thought he had now engrossed the spirit of counsel and policy; and therefore moves by an argument from the safety of the state; but it seems grounded on that former result of the Sanhedrin which was:—if we let him alone—the Romans shall come, &c., v. 48. Caiphas presently answers, as it were resolved upon the question, rather let one man die, than the whole nation of the Jews perish, if you know not that, you know nothing, neither consider things expedient.

{and that the whole nation perish not} That is, rather than the whole nation should perish: Caiphas took it for concluded, that either Christ, or their nation must perish, and as he foolishly thought, that of two evils he designed the least to be chosen; that is, that Christ should rather perish, than their nation.

51. {But being High Priest that year} He spoke not this by his own spirit or instinct, but God would have this prophecy come from the high priest’s mouth, to leave the Jews more inexcusable in their unbelief, he being so public a person.

52. {gathered together in one, &c.} That he might gather the church, the elect of the Jews and Gentiles, dispersed by the providence of God, distributed, and dwelling in every nation of the world. See ch. 10:16 & 12:32; Eph. 2:13.

53. {from that day forth they took counsel} They all unanimously consented to Caiphas’ advice, as if that had been an oracle, sufficient to take away all scruple of conscience, and to assure them, that they might justly destroy Jesus: so wretchedly can Satan blind the malicious, that they shall be confident they do wondrous well to persecute God’s elect to death. See ch. 16:2. They took counsel: συνεβουλεύσαντο, by a common consent of the whole Sanhedrin.

54. {Walked no more} Conversed no more publicly, because his hour to suffer, was not yet come. See ch. 7:30 and 8:20.

{near to the wilderness} Far from the malicious Pharisees at Jerusalem.

{a city called Ephraim} Some read Ephrem, Εφρὴμ: Jerome de loc. Hebr. reads as we, Ephraim juxta desertum—see Joh. Drus. ad voc. N.T. com., 1, and praeterit., lib. 4, in loc.

55. {To purify themselves} To prepare themselves by prayer, sacrifices, and paying of vows, or other legal ceremonies; which though (as being carnal rites) they could not sanctify (Heb. 9:9, 12), yet the faithful both acknowledged their sins, and (under these shadows) that purification which was to be accomplished in them by the sacred blood of Christ.

56. {then sought they for Jesus} For he used to come up before the feast days, to teach the people.

57. {knew where he were} They thought, because they saw him not yet at the feast, that he had hidden himself for fear, but he came in now more publicly, and with greater solemnity than at any time before, and five days in the temple, and city freely spoke and conversed before their faces; neither could they hurt, or apprehend him until the time appointed, wherein he was to be offered up a living and consummatory sacrifice for our redemption and salvation.

{he should shew it} To the high priests and elders, that they might, according to the decree of their council, apprehend him, yet we read of none that did or could obey this mandate of theirs, but that son of perdition, Judas that betrayed Christ.

CHAPTER 12

1. {Six days before the Passover} πρὸ ἓξ ἡμερῶν, &c., before six days of, &c. Here is a traduction of the word πρὸ, before, as if it were written, ἓξ ἡμέραις πρὸ τὸ πάσχα, as we give it, six days before the Passover, Tremellius says it is a Syriac manner of speaking.

2. {There they made him a supper} In the house of Simon the leper, for there Mary anointed him with precious oil: Lazarus is here mentioned as a trophy of Christ’s victory over death; and therefore is reckoned among the guests, to express the certainty and reality of his raising from the dead; that we may know that it was no vision, or appearance of things which were not: and that he did not presently die again, but lived to eat, drink, and converse with men, as formerly; that believers might have certain testimony of the divine power of Christ in his resurrection, and that the enemies might also thereby be convicted.

3. {of spikenard} It was a custom in those parts, to use precious odors and ointments at solemn feasts. See Mark 14:3 and Augustine, de doctr. Christian., lib. 3, cap. 12; Plin., l. 13, c. 3.

{anointed the feet} The other evangelists say she poured it on his head, Matt. 26:7; Mark 14:3, whereas this evangelist says, she anointed his feet, we must know that both are true: for she anointed as Augustine says, de consens. Evang., l. 2, c. 79, non solum caput, sed & pedes Domini: this seems to have been beyond the usual custom, to anoint the feet, Plin. nat. hist., l. 13, c. 3, notes it among the Romans, for a kind of foreign luxury: vidimus (says he) etiam vestigia pedum tingi, and further, that P. Licinius Crassus, and L. Julius Caesar, being censors, made a decree, that none should sell unguenta exotica, foreign ointments: but these things were much used among the Eastern people; and here, as Mary did it in thankful acknowledgment of the mercy of Christ showed them, as also of her love to him; so also he justifying her fact, declares the use of God’s creatures, good and respectively lawful, where the abuse is condemnable.

{and wiped his feet with her hair} This was a sign of her officious humility; but it is probable which some conjecture, from Luke 7:38, that the order of things here done is inverted: for either she first wiped his feet: and afterward anointed them, as Luke 7:38, or else she should have more anointed her own hair, than Jesus’ feet.

4. {One of his disciples} The other evangelists speak of more; this names only Judas, possibly because he was the author and beginner of the murmuring; and it may be (which Augustine conjectures) the rest were simply led thereto, propter pauperum curam: for, and because of the true care they indeed had of the poor, which Judas only pretended to, for a veil of his covetousness: so easily are good intentions abused to schism and faction: and so commonly do hypocrites disguise and cloak their most impious designs with fair shows of religious charity. Judas is here called Ἰούδας Σίμωνος Ἰσκαριώτης, Judas son of Simon (ἀπὸ τῆς Καριώτου, as some some read) or Cariot, or Iscariot.

5. {Sold for three hundred pence} See on Matt. 18:28 and on Mark 14:5.

6. {he was a thief} That is, as Nonnus interprets φύλαξ κακὸς, a bad keeper of the stock, from whence he impropriated, to lay up for himself, that he might make himself an estate, and store for his subsistence, when he had forsaken Christ, as it is likely he had already designed; because he had often heard Jesus mention his suffering and the dispersion and persecution of his disciples at hand.

{had the bag} Ch. 13:29. He had charge of the purse and stock of money wherewith they that administered to Christ furnished him to buy necessaries: see Luke 8:3. Gr. γλωσσόκομον, a purse or bag, linguae speciem habens, says Aemilius Portus, interprets Suidas, hereof Judas was treasurer or steward: Jesus knew his mind, yet committed that office to none other of the twelve: Judas was fittest for the bag; it is sin and pity to impropriate the faithful ministers of Christ, or with any secular employments to distract them from the ministry of the word and sacraments: Judas was discontented, for that this precious ointment had not rather been brought in ready money and put into his bag, that he might have shared therein. The hypocrite’s own private interest crossed, is that which troubles him, when he pretends the cause of piety and religion, for which he takes as much care, as Judas did for the poor.

7. {hath she kept this} Thus the providence of God had disposed her pious intention, which was to honor Christ with the best of her substance, who esteemed nothing too good or costly to bestow on him; though possibly she might not at present think of his death and burial near, which he knew, therefore said he, let her alone; she has not bestowed this cost in vain, it is instead of embalming and preparation of me to my grave, who must very shortly die; she shall not then perform this office, permit her now: see Matt. 26:12; Mark 14:8.

8. {the poor always} See Matt. 26:11. Thus he answers Judas’ objection; and this verb plural ἔχετε shows, that he had led some of his fellow disciples into this murmuring.

9. {not for Jesus’ sake only} They would fain satisfy their own curiosity, by seeing whether that were true which they had heard reported of Lazarus’ raising from the dead: they would either congratulate, hear, see, and ask him some questions concerning the truth of his death, and possibly of the state and condition of departed souls in the other world. It may well be, that many before this time had come from Jerusalem to see and inquire of Lazarus; but now they came to see Jesus and Lazarus together, both the dead man raised, and the author of the miracle, the restorer of his life.

10. {that they might put Lazarus also to death} Such is the mischievous reach of malice: now they had nothing to calumniate, neither the violation of the Sabbath, assistance of Beelzebub, &c. This stings them so, that they consult how to suppress the very memory thereof, by destroying him whom Christ had delivered from death.

11. {because that by reason of him many, &c.} Because many saw, heard, and conferred with Lazarus, whom many knew dead four days, and saw raised from the dead again by the voice of Jesus calling him out of his grave: therefore, convicted by so evident a miracle, they withdrew themselves from them who conspired to destroy Jesus, and believed on him as the Messias.

12. {on the next day} Matt. 21:8. The next day after that supper at Bethany, mentioned v. 2. It seems to have been the fifth day before the Passover. See v. 1.

13. {took branches of palm trees} They took, τὰ βαΐα, boughs or branches of palm trees: this they were wont to do in token of rejoicing and victory. See 1 Macc. 13:51. They entered with praise, καὶ βαΐων, &c. So 2 Macc. 10:7. They bare branches and fair boughs, ἔτι δὲ φοίνικας, and palms also, and sang psalms unto him who had given them good success. So Rev. 7:9, καὶ φοίνικες, and palms in their hands. The Jews were commanded to take such branches at the feast of tabernacles, Lev. 23:40, כפת תמרים cappoth temarim, boughs of palm trees; which the Greek, in some copies give by the word βαΐα here used, in others κάλλυνθρα φοινίκων: the Chaldee by לולבין lulabin, as growing out of the heart of the tree: it was in use also among other nations to carry the branches of this tree in their hands, in sign of victory. See Pausan. in Arcadic. and Cael. Rhodigin. lect. antiq., lib. 5, c. 6. The palm tree is green and flourishing, Ps. 92:13, the leaves thereof fall not (Plin. Nat. Hist., l. 16, c. 20 and so like the saints, Ps. 1:3) of tall and upright stature: hereto the church is likened, Cant. 7:7, 8. With these branches in their hands, the Israelites went about the altar, and said הושיעה נא Hosanna, Save now I beseech thee Lord, Ps. 118:25. This now the people (though at another time of the year) by God’s providence did, to show that all the legal feasts were to have their accomplishment in Christ who was shortly to triumph over all spiritual enemies: and that the honor of those solemnities did of right appertain to him.

14. {when he had found} Greek εὑρὼν; the sense is, having gotten, or obtained. So Luke 1:30, εὗρες χάριν, he sent his disciples to fetch it for him, Matt. 21:2, &c.; Luke 19:30.

15. {fear not} Zech. 9:9; Matt. 21:5. The evangelist here cites not the very words of the prophet, Zech. 9:9, where we read הריעי jubila filia Jerusalem (the verb רוע is either a shouting for joy, as conquerors used, or sorrow, as the conquered) which the 70 give, χαῖρε σφόδρα, θύγατερ Σιὼν, &c., vehemently rejoice, &c. John here following the main drift of the prophecy in its application to the present occasion, gives it, μὴ φοβοῦ θύγατερ Σιὼν—fear not, &c., for besides that rejoicing and fear are incompatible, and mutually exclusive of each other, the princes and people of the Jews could not but be troubled at these extraordinary voices, and acclamations of the multitude, v. 13, sounding out in the open streets of the imperial city, that name of king, suspected and hated of the Romans, under whose power and government the Jews now were: probably therefore they feared the Romans’ sword, if they rebelled against them, or the heavy exactions of a new king; therefore God warned them by the holy prophet, long before, that they should not need to fear any of these things by their spiritual King Messias, who should not at all be ambitious of secular honor nor covetous of worldly riches, and therefore he should be no tyrant, cruel, rapacious, hard or terrible prince, but a meek, humble, just, holy, and beneficent man, who should not come to pillage, or judge and revenge, but to save them; they ought therefore rather to rejoice and shout for joy, than to fear and be troubled at his approach.

{daughter of Sion} That is, church of Israel, used to assemble for God’s public worship in their solemnities, in the temple built on Mount Sion in Jerusalem.

{behold thy King} Christ your spiritual and eternal King: this his humility showed that his kingdom was not of this world, and consisting in external and secular pomp, magnificence, or outward things.

16. {these things understood not his disciples} Being commanded in that manner to fetch the ass, they were so far from doing it to the end that the Scripture might be fulfilled, that they understood not these things.

{they remembered that these things were written} Some refer this to the disciples (and that most probably) that they acted, but for present, understood not that it was to fulfill any Scripture, but after that Christ was ascended, and the Holy Ghost given, to lead them into all truth, and to bring all things necessary to their remembrance: others refer it to the multitude in entertaining him so as was prophesied: in either we may observe the truth of God fulfilled; and the sincerity of the Gospel, free from all compact and fraud in so much that the very actors, and witnesses of others’ actions therein historified, for present knew not what these things meant.

20. {certain Greeks among them} Either proselytes or heathens converted to the true religion professed in Israel; as 1 Kings 8:41, or Jews of Greece; that is, whose ancestors were Jews, though themselves were bred and born in Greece; for these also came up to the feast. See Acts 6:1.

21. {Sir we would see Jesus} That is, speak to him, or hear him in private: no doubt but they had heard much of his admirable works; and probably they might sometimes see and hear him in the multitude; but they desired favor to be admitted to his presence.

22. {Andrew and Philip told Jesus} As not presuming to bring any to him without his leave.

23. {that the Son of man should be glorified} He answers not to the information of his disciples, or the desire of the Greeks, but that which was of importance to his hearers; that the time of his death, resurrection, ascension, and manifestation to the world by the Gospel preached, was now at hand, and so might possibly intimate that the Grecians should more happily be satisfied very shortly in hearing and believing the Gospel declaring him their Savior and Redeemer, than in seeing him now in the form of a servant and man of sorrows.

24. {except a corn of wheat} He takes up this allegory to prepossess an objection which some might have made when they should have seen his death and passion: how said Christ, the Son of Man should be glorified, when now we see him dead and buried? Why, consider that which is near, and familiar unto you: Frumentum si servas perdis, si seminas renovas, Greg. hom. 32, in Evang. If you keep the grains unsowed, you lose your crop; but by casting them into the ground you renew them. The death of Christ was as sowing of corn, which seeming lost, proves our greater advantage.

25. {he that loveth his life} ὁ χαριζόμενος αὐτῇ παρὰ τὸ δέον, he that indulges thereto more than he ought, Chrysost. hom. 66, or if the love of this life, ease, or pleasures, let him from coming to Christ (see Matt. 10:39 & 16:25; Mark 8:35; Luke 9:24 & 17:33) or, shall, to save it, deny me.

{he that hateth his life} That sets not dear by his life for Christ’s sake, as Acts 21:13. He that is ready to lose his life, Qui retinendae vitae non nimis cupidus est, Euthymius. So that he may seem to hate, or not value it when the truth and honor of Christ requires his exposing it. See Matt. 10:39; Luke 14:26.

26. {let him follow me} That is, imitate me, in my ready obedience of God, to the death.

{and where I am, there also, &c.} For there shall neither be error in the way, nor end in death, where any man follows me; he cannot but be happy that is with Christ.

{him will my Father honour} Making him a coheir with Christ, Rom. 8:17.

27. {now is my soul troubled} Out of a deep sense of God’s wrath against sins, for which he was to suffer, he flies to prayer, yet prefers his Father’s will and glory, and our salvation, before his own life.

{save me from this hour} Of death now instant. See Luke 22:42; Matt. 26:39; Mark 14:35. ταῦτα τῆς ἀνθρωπίνης φύσεως τὰ ἰδιώματα, Chrysost. hom. 66. These are the infirmities of human nature; but without sin, because in subjection to God’s will.

{came I unto this hour} That I might in the appointed time suffer for the redemption of your elect.

{glorify thy Name} Let your holy name be praised and magnified through the world for man’s redemption wrought in my passion.

{then came there a voice from heaven} A voice was heard from heaven. See Matt. 3:17. Or therefore came there a voice, because Jesus thus prayed, according as the apostle said, Heb. 5:7, who in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him from death, and was heard, in that he feared. God therefore answered from heaven, I have both glorified it, and I, &c., as to comfort him against the sorrows of instant death, so to remove the scandal of the cross.

{I have both glorified, &c.} I have hitherto glorified my name by you in the many divine works done by you, and I will in your death, resurrection and ascension glorify the same, as also by the mission of the Holy Ghost, preaching of the Gospel, conversion and salvation of the elect, both of the Jews and Gentiles, to the uttermost part of the earth, the end of time, and all eternity.

29. {said it thundered} Many of them so said. This shows that it was no obscure whispering, but loud as thunder, though the unbelievers understood it not.

{others said, an angel spake to him} They who heard the words, said an angel spoke to him, so conjectured they, though they heard them delivered in the person of the Father, to whom he prayed.

30. {came not because of me} Not only for me to comfort me, but also to instruct you.

31. {now is the judgment of this world} The reformation and restoring of those things which were out of order.

{the prince of this world} Satan (so c. 14:30) shall be overcome by my death, Heb. 2:14.

32. {if I be lifted up} That is, crucified and taken away (c. 3:14) from the earth; as the Syriac gives it ܐܬܪܝܡܬ by אתרימת etherimeth, which is from the Hebrew word רום rom, which signifies both lifted up, as Gen. 7:17; Gen. 31:45, and taken away, Dan. 8:11.

{draw all men unto me} All the elect of all sorts, not only Jews, but also Gentiles: Ex omni gente & conditione—some of every nation and condition:—He says all, Quia nemo salvus fit, nisi quem ipse traxerit, No man is saved, but he whom Christ draws. Fulgen. de incarn. & gra. D. Jesu, c. 31. I will draw all the elect, as captives, ὑπὸ τυράννῳ κατεχομένους, Chrysost. hom. 66, held by some tyrant.

33. {What death} What manner of death; to wit, the death of the cross. This had he in express terms often spoken unto you his disciples, Matt. 20:19. Therefore some think that he now thus spoke to a multitude present, not plainly saying that they should crucify him, but yet so intimating it, that when they that believed or were to believe should see it, they might know that he who foreknew it, and revealed it to others, offered up himself a voluntary sacrifice.

34. {We have heard} Ps. 110:4. Some of them that were present, said, We have heard out of the Law, that is, our scribes and doctors taught us out of the Scriptures, for so Christ calls the Law, c. 10:34.

{out of the Law} The Scriptures, Ps. 89:36, 37; Ezek. 37:25. See on c. 10:34.

{that Christ abideth for ever} That he shall continue amongst the living: this they collected out of misunderstood Scriptures. See Ps. 72:17; Ps. 89:30. They marked not those places which concerned the state of his humiliation and death, as Dan. 9:26; Isa. 53; Ps. 22:17, 18. Had they well compared the one with the other, it would have better appeared to them, that Christ was by death to enter into his glory.

35. {yet a little while the light} He confirms that which he said concerning his death; and secretly taxes their willful blindness, who neither in his doctrine nor miracles understand him to be Christ, therefore resolves them not concerning that they asked, but intimates that both Christ and the Gospel, which now, as a clear light shined among them, should shortly be taken from them and they delivered up to their own obstinacy and ignorance of the means of salvation. See Matt. 21:43; Acts 13:46; Rom. 11.

36. {departed and hid, &c.} After his teaching in the day, now when it grew toward night (Mark 11:11) he went out of Jerusalem to lodge at Bethany, Matt. 21:17. Secretly with his disciples, that his enemies who laid wait for his life, might not know where to find him: for though we read not here that they took up stones, yet he that knew their hearts, saw them now growing hot, and ready to kill, therefore would he not stay there until it broke out into action. Chrysost.

37. {yet they believed not} That is, many of them believed not, some did.

38. {Lord who hath believed, &c.} Isa. 53:1; Rom. 10:16. This interrogation imports as often in holy Scripture, such a vehemency of speaking, as is with admiration, as if he said, Lord, how few will believe! It is strange that so few believe the evidence of the truth constantly affirmed by us all; certainly coming to pass, which according to your word, we preach unto them.

{the arm of the Lord been revealed} That is, the Gospel, which is the power of God to salvation to every one that believes, Rom. 1:16. By זרוע zeroah, an arm, the Hebrews usually expressed power, virtue, aid, relief, &c. See Luke 1:51.

39. {therefore they could not believe} This is spoken to show us, that contempt of God’s word, and willful shutting the eyes against the light of the Gospel, takes away all ability of believing to salvation. See Matt. 13:14, 15. They could not; that is say Chrysostom and Theophylact, they would not. They will, not indeed believe, nor is it in a wicked man’s power velle credere, to be willing to believe: for as faith is the gift of God (Eph. 2:8) so is a true and hearty desire thereof which God bestows on them only whom he will therein satisfy and make blessed, Matt. 5:6, and justly gives not unto those who undervalue his mercies, and despise his ordinance.

40. {he hath blinded their eyes} See on Matt. 13:14, 15; Rom. 1:21, 28; 2 Thess. 2:10, 11, 12.

41. {when he saw his glory} Isa. 6:1, 2.

{and spake of him} Of Christ. The evangelist collects that the prophecy and doctrine of Isaias concerned ages then to come: for he saw the glory of Christ under the Gospel, and accommodates it to those times of which he spoke: the vision indeed was in the year wherein King Uzziah died, Isa. 6:1, yet was it of things appertaining to the time and kingdom of Christ under the Gospel: see on Matt. 15:7.

42. {put out of the synagogue} That is, excommunicated, so c. 9:22. The vanity of Pharisees’ argument to dissuade men from believing in Christ, c. 7:48 (have any of the rulers, or of the Pharisees believed on him?) seems here answered: yes, among the chief rulers also, many believed on him: as also a further objection which might be made; why do they not profess that their faith openly? Why, for fear of the active malice of the Pharisees, lest they should excommunicate them, and so they should lose their credit and reputation with the people.

43. {they loved the praise of men} C. 5:44. To be honored of men, and to justify themselves before them. See Luke 16:15. The evangelist here notes the cause why few of the great men sincerely professed the Gospel, not because their consciences were not sufficiently convicted; but because they loved their own ease, honor, and riches, more than God’s honor, or their own salvation. So dangerous a thing it is for fear of men to dissemble faith. See Heb. 11:27; Matt. 10:33.

44. {he that believeth on me, &c.} This is not simply to be understood, but with reference to the Jews’ sense, who took him to be mere man: to them he says, the way to faith in God, is to believe in me; and that he spoke not of himself, as v. 49, 50, but that which God the Father gave him commission and command to speak. See Luke 10:16. And that it is the greatest injury to God, to disbelieve the Gospel, as if his truth were not sufficient for us: and, lastly, that they who hear the Gospel, must be confident, that therein they hear not men, but God, whose word and truth it is.

45. {he that seeth me} For he is the lively image and pattern of his person, Heb. 1:3, and one God with the Father, c. 14:9.

46. {I come a light} C. 3:19.

47. {if any man} C. 3:27.

{judge him not} I condemn him not now, but he shall be judged at the last day: I came now to call sinners to repentance, to preach the Gospel of peace.

48. {the word that I have spoken} The doctrine of Christ, the Gospel, which the wicked now so securely contemn, shall once rise in judgment against them, and condemn them, (see Mark 16:16; John 3:18) by so much more heavily, by how much greater means of salvation they have neglected.

49. {what I should say} God therefore anointed him, Isa. 61:1. So that whatever he taught concerning faith, justification by it, rewards, punishments, the resurrection, baptism, &c., was the eternal counsel of God revealed by Christ, of all which he changed nothing in the delivery thereof.

50. {I know that his commandment is life} That is, that the doctrine of the Gospel which I have, at the command of my Father, preached unto you, is the word of life (as Peter confessed, ch. 6:68), that which truly shows you the only way and means to eternal life, if you believe and obey it. And so he aggravates their unbelief, who were so blind and malicious in their own wrong.

CHAPTER 13

1. {Now before the feast of Passover} See Matt. 26:1; Mark 14:1; Luke 22:1. See Is. Casaubon, Exercit. ad Annal., 16, N. 28.

{he loved them unto the end} Not only his disciples, but all his elect, which are here called his own; those which his Father gave him. See John 17:20. He loved them even to the death, which he suffered for them; and so, incessantly; and when he saw the danger coming towards him, he took the more care for them.

2. {supper being ended} Or when they were at supper; a little before the institution of the Lord’s Supper, Matt. 26:26. That is, after the supper (wherein according to the ceremonial law, they ate the paschal lamb) was ended, before they had taken away the remainder of bread and wine, see Luke 22:19, 20.

3. {given all things into his hand} See c. 3:35. This is said, to set off his admirable humility, to which for our sakes he descended, who knew and remembered the power which God had given him: the meaning is, as if it were said, although he well knew that the Father had given all things into his hands (as Matt. 28:18) and that he was now shortly to ascend into that incomprehensible glory, which as God, he had eternally with the Father, yet as man, he would thus perform the part of a servant, in washing his disciples’ feet.

4. {riseth from supper, &c.} Leaving his disciples sitting; lays aside his garments (which they used to wear, long, and loose) τὰ ἱμάτια, Hebr. שמלה shimlah, Gen. 9:23, which the 70 give thereby τὸ ἱμάτιον.

5. {began to wash his disciples’ feet} Partly to show his admirable love to them, to give them an example of humility, and love one to another; and partly to intimate, that he only cleanses us from our sins, as 1 John 1:7.

6. {Lord dost thou wash my feet?} This he seems to say as fearing it had been too much dishonor for Christ the Son of the immortal God, to wash a sinner’s feet (see Luke 5:8), not then fully understanding (as after he did, 1 Pet. 1:19) that he came to redeem us, with his own precious blood: in effect he says; O my Lord, should you wash my feet with those sacred hands, with which you opened the eyes of the blind, with which you did exercise divine power in healing the sick, raising the dead, &c. I am unworthy to perform this office to you, and would you do it for me?

7. {what I do thou knowest not now} Hereby Christ signified, that he now did something more than simply wash their feet: there was in his action, a teaching mystery, which at present they knew not, until they were further instructed, they yet perceived not, that it was not so much material for them to have clean feet, as to be cleansed by the blood of Christ, and to have true humility and love to one another.

8. {I wash thee not} And make you clean from your sins, freely pardoning them, and sanctifying you.

{thou hast no part with me} So the Hebrews express an alienation, or disclaim of that which we call right, title or interest. So Deut. 14:27, it is said of the Levite אין לו חלק ונחלה עמך en lo chelek vena chala himmach—70. οὐκ ἔστιν αὐτῷ μερὶς οὐδὲ κλῆρος μετὰ σοῦ, he hath no part nor inheritance with thee. So Deut. 18:1. See 1 Kings 12:16; 2 Sam. 20:1. Optatus, l. 5, says hereon, negat illi Christus regnum, nisi accepisset obsequium. Christ denied him the kingdom except he had accepted the obsequy.

9. {Lord, not only my feet} Either terrified with the threats or now better understanding the mystery, he wholly subjects to Christ’s will: as if he said, if it be of that consequence; if you did mean, washing from my sins, wash me thoroughly: as Ps. 51:2. See also 1 John 1:7; 1 Cor. 6:11; Titus 3:5, 6.

10. {needeth not} That is, to be purged, save only to the sense of the sinner’s own conscience, by daily renewing of repentance for the remainder of those corruptions which defile him. Optatus forecited, lib. 5, understands this washing, of baptism, which may not be iterated: Absit (says he) ut jam lotum revocemus ad fontem—absit ut iteremus quod semel est; aut duplicemus quod unum est. God forbid that we should recall him who is already washed to the font—that we should iterate that which is (but) once, or should make double that which is but one; the apostle saying, there is one Lord, one faith, one baptism, Eph. 4:5. If (says he) you give another baptism, date alteram fidem, give another faith: if you give another faith, give also another Christ, another God.

{ye are clean} Your sins are remitted and done away; not that there shall no sin remain in you henceforth; but because none shall be imputed (so ch. 15:3), you are regenerate, and in part sanctified.

{but not all} Not all of you, not absolutely any of you; Judas must be accepted in their company; and the remainder of the old Adam in the best of their persons: a Canaanite left to exercise, not to overcome, nor condemn them that are in Christ, Rom. 8:1.

11. {who should betray him} τὸν παραδιδόντα, who it was that now agitated that treason: therefore he said to him v. 27, that which thou doest, do quickly.

12. {after he had washed their feet} The evangelist leaves it to be understood, that after the contest with Peter, he washed both Peter’s feet, and the rest of the apostles, without further contradiction.

{taken his garments} After he had put on his garment, which he had laid by, v. 4.

{sat down again} ἀναπεσὼν πάλιν, falling, or lying down again according to their manner of eating; to invite his disciples to a new supper, spiritual, and mystical, the truth, which the former supper represented, as a forerunning shadow of that which more nearly represents his church with his body and blood; not only as the fathers (who fed on him to come, 1 Cor. 10:3, 4) but as his body the church, unto the world’s end, which in the sacrament of the Supper here instituted, feed on his body and blood (by faith in the representing mystery) once offered on the altar of the cross, and therein fully satisfying the justice of God, and accomplishing the redemption of all the elect.

{Know ye what} That is, as he said to Peter, v. 7, you do not yet know, but now will I teach you; this he speaks unto them, yet ignorant what he meant by this his act of humility, that they might be more attentive to, and retentive of that he would thereby teach them: as if he had said, now mark well and remember what I have done in washing your feet, that you may know how you ought to imitate my love and humility.

13. {Master and Lord} διδάσκαλος καὶ ὁ κύριος, Master, or Teacher and Lord: the Syriac words here used, רבן rabban, and מרן maran, (as in Maranatha, the Lord comes, 1 Cor. 16:22) sound something more sacred and divine, than ordinarily διδάσκαλος and κύριος. So that he now takes up an argument from their own mouths, to show what they ought to do in imitation of him, except they will contradict themselves and in actions dissent from their own words of common use.

14. {Ye also ought to wash} That is, if there be need, and mutual edification require it (as 1 Cor. 6:19), you ought to be ready, and willing to serve one another in love, Gal. 5:13, and to this he urges his own example; as also Matt. 11:29. So that here, καὶ ὑμεῖς, and you, is put for πολλῷ μᾶλλον καὶ ὑμεῖς, much more ought ye, seeing you are not (as you confess me) lords over one another, but fellow servants, equally bound in mutual duty: for as Optatus says, lib. 5, est universis servientibus non dominium, sed ministerium: all servants have belonging to them, ministration not dominion.

15. {given you example} See on v. 13. Example is the powerful rhetoric: prius disce qui doces, Lactant., lib. 4, cap. 23, first learn you who teach: men had rather have examples, than words: it is easy to speak, but hard to perform: would we had as many good doers, as speakers: the perfect teacher ought both dicere praecipiendo, and confirmare faciendo, ib. c. 24, speak in giving precepts, and confirm the same in his own practice.

16. {servant is not greater, &c.} Ch. 15:20; Matt. 10:24; Luke 6:40. Much less is he that serves than his master, much less the ambassador, than his prince that sends him, though he represent his person for a time in that commission, as you shall do mine in your preaching, see 2 Cor. 5:20, and compare therewith Luke 10:16. By this argument from the greater to the lesser, he excites them to do as he had done: Do not you scorn, or think yourselves too good to do any office of holy love one for another, seeing I, whom you profess your Master, and the Son of the living God, have vouchsafed therein, not only by precept, but also by my own example, to teach you.

17. {if ye do them} If you be indeed ready to serve one another in love (which is the sum of the law, Rom. 13:9) and humility, which is the ground of religion, Not the hearers of the Law are just before God, but the doers of the Law shall be justified, Rom. 2:13; Rom. 10:5, &c. The cherubims, Ezek. 1:8, had hands under their wings: the one might signify knowledge of God and his will, (the other action) which we also must know that we may obey him, and in obedience do, that we may be happy: otherwise to him that knoweth to do good, and doth it not, to him it is sin.

18. {I know whom I have chosen} 2 Tim. 2:19. I know whom I have chosen to eternal life, and also whom I have chosen to be my apostles, Luke 6:13. I knew what they had been, were, and would be: I did not ignorantly choose the traitor and son of perdition, to the charge of the bag, that he also might for a time, be one of my domestics and apostles, it was that the Scripture might be fulfilled, that is, the will of God declared in the Scripture, it was the determinate counsel of God, that one of his own should betray him; Acts 4:28.

{he that eateth bread with me} Ps. 41:9, 10.

{lift up his heel against me} Has endeavored to tread me underfoot. See Ps. 41:10. So that by lifting up the heel, is meant to hurt by treachery: it is a metaphor derived from beasts, which suddenly turn heels against their masters when they have full fed them. See Deut. 32:15.

19. {now} ἀπ’ ἄρτι, from henceforth.

{I tell you before} How one of you shall betray me, lest when you see it come to pass, you should startle, and your faith in me should be too much shaken: as if so be I had been mistaken and deceived in my choice, and so not God omniscient: no, no, God cannot be deceived: on which ground Augustine proves, that none of the elect can finally fall away.

{that I am he} That is, the Christ whom the Scriptures forepromised, and the ceremonies of the law prefigured.

20. {Verily, verily, I say, &c.} Matt. 10:40; Luke 10:16. Because he had before taught his disciples humility by precept and example, and that he should be betrayed by one of his own, lest they should be too much troubled to think that when Christ should thus be taken from them, they should be hated of all men as traitors, or contemptible as submitting themselves, as Christ commanded them to the meanest offices of mutual love, here he proposes a great reward to those that should receive them, and show any kindness, mercy and goodness to them, and that he would take it on his own account, and as done to himself.

21. {When Jesus had thus said} Matt. 26:21; John 11:33 and 12:27. He was troubled by the concourse of several passions, fear, sorrow and indignation at Judas’ odious treason.

22. {looked one on another} Being troubled and very anxious, because of Jesus’ speech. See Matt. 26:21, 22; Mark 14:19. They not yet knowing which of them he meant.

23. {leaning on Jesus’ bosom} Which by reason of their posture at meals, he had convenience to do. See Luke 7:38.

{whom Jesus loved} That is more tenderly than the rest, though he loved all his, v. 1.

24. {beckoned to him} Νεύει, nodded the head; giving thereby a silent sign, that he would desire him to ask Jesus whom he meant, he having convenience by reason of his nearness to ask privately.

25. {then lying on Jesus’ breast} That is, leaning nearer to Jesus’ breast, that he might tell him in his ear, which of them was the traitor; so probably he whispered unto Jesus, and Jesus answered him that the others might not hear.

26. {I shall give a sop} Or morsel of bread. Cyril notes that he gave no other sign whereby to describe the traitor, than that which the prophet gave, Ps. 41:9, 10, and Chrysostom’s conjecture was not improbable, (that Christ gave this sign to remember him of the table and bread, whereof he did partake, that he might not betray him, and rage against his feeder) if Christ had spoken openly, that all might hear: the disciples could not have so doubted as we see, v. 28.

27. {Satan entered into him} And took possession of him: not that the morsel hurt him; but because that signal, conscious Judas perceived, or feared that his treason was discovered; therefore being embittered and vexed, he resolved to prosecute it with speed and effect.

{do quickly} He permits only, he encourages not the traitor: he knew his hour was come, and desired to accomplish the work of man’s redemption, for which he showed himself ready: and hereby he cast him out of his family, whom Satan possessed.

28. {no man at the table} Except John, into whose ear Christ had revealed it, v. 26.

29. {Judas had the bag} See on ch. 12:6.

{give something to the poor} Thus they conjectured; because though his stock was but slender, yet they knew he used to spare something to the poor, that he might therein leave us an example.

30. {and it was night} It might have seemed unseasonable for the traitor then to repair to the high priests, not to discover, but to design a treason: but no importunity hinders ardent malice: and thus also we see that word is true; evil doers, shun the light, ch. 3:20. So when they had taken Christ, he told them, This is your hour, and the power of darkness, Luke 22:53. Night best suits with shameful acts, which the prince of darkness loves.

31. {Now is the Son of Man glorified} That is, he shall shortly be glorified in the admirable work of man’s redemption: for in death to overcome death is, as Chrysostom says well, Hom. 71, δόξα μεγάλη, great glory: this Christ only could do.

32. {if God be glorified in him} That is, in his obedience to the death, and man’s redemption in his death, then however scandalous and ignominious his sufferings may seem to the world; yet so shall he enter into his true and unspeakable glory. See ch. 21:19; Phil. 2:8, 9; Luke 24:26, teaching us that it is glorious to suffer for the honor of God.

33. {little children} Because his departing from them by the cross must needs afflict their hearts, therefore he prepares them to patience, by the intimation of his fatherly love and care of them, as of tender children.

{as I said unto the Jews} Ch. 7:34.

{ye cannot come} You cannot now presently come after me to heaven, as you were wont on earth to follow me, when you missed me.

34. {A new commandment I give you, &c.} Lev. 19:18. It appears it was an old precept, and the sum of the law, Matt. 22:39, 46; 1 John 3:11, but continually to be renewed, ch. 15:17; 1 John 4:21; Eph. 5:2. He made the pattern new, whereof he says (as I have loved you) I did not pay any debt of your merit (says Chrysostom) I began to love you freely, so love you those who have not deserved your love: love is the most certain and undoubted mark of Christ’s servant (v. 35), for it is πάσης ἀρετῆς ὑπόθεσις: the foundation of all virtue. See 1 Cor. 13:1, &c.

35. {By this shall all men know} By this, or in this, ἐν τούτῳ, it is an Hebrew manner of expression, Gen. 42:15, בזאת bezoth, in this, 70. ἐν τούτῳ φανεῖσθε. Moses’ disciples are known by their circumcision, &c., others have their marks and habits; but this is the mark by which I will own you, and by which also you shall know yourselves, and the world also may know you to be mine. It is a vain brag of Christianity without love and charity: Satan will permit men any disguises, semblances, or external works of religion, upon condition that he may but set his own image (that is, malice) on them; because he well knows, that all seeming excellencies in the world, without true charity, are nothing. See 1 Cor. 13:1, &c. Charity is the life of religion, by which faith itself works, Gal. 5:6.

36. {Thou canst not follow me now} Yet you are not ripe for your dissolution: you shall follow me into glory, but yet your course is not yet finished: the saints may desire to be dissolved, and to be with Christ, Phil. 1:23, but their days are numbered, which they must first accomplish.

37. {I will lay down my life for thy sake} Matt. 26:33; Luke 22:33. He meant it now, and at last did it: but this his example teaches us, not to presume on our own strength; seeing that God only gives constancy in good, and many times permits us to strong temptations to show us our own weakness, and to correct our overdaring confidence in ourselves.

38. {The cock shall not crow, &c.} See Matt. 26:34 and Luke 22:34.

CHAPTER 14

1. {Be troubled} So v. 27; ch. 16:1, which he speaks, not commanding or approving any stoical apathy, as if he would have men put off natural affections, and to be troubled at nothing; but forbidding dejection of mind, and diffidence in afflictions proceeding of unbelief.

{believe in me also} In me whom God has appointed to be your peace and reconciliation: they were now to encounter strong temptations, therefore he arms them with consolations, lest the novelty and suddenness of unexpected trials should overcome them.

2. {many mansions} This whole speech being metaphorical, the meaning is, there is place in the kingdom of heaven for all the elect; (which are many) according to their several degrees of glory assigned them. See on Luke 16:9; Dan. 12:3; 1 Cor. 15:41, 42.

3. {I will come again} At the latter day, Acts 1:11; Acts 3:21; Acts 17:31. Gr. πάλιν ἔρχομαι, I come again: it is a present for the future; as certain, as if it already were: this may either import the death of every particular, or the universal judgment of all; either of them being instant and most certain; the sense is, though I go from you for a little time: I will neither desert you nor be unmindful of you in these things which shall concern God’s glory, and your salvation, I will ever hear you, and timely relieve you.

4. {Whither I go ye know} By these often repetitions of his going hence, he intimates, that his death should be only a recess and withdrawing out of this world for a time, into the presence of God in heaven, that we may resolve how we must follow him our Head, and whither: this way he says, they know, because he had declared to them, that by death, he must enter into his glory.

5. {We know not whither thou goest} That is, but imperfectly know; for they did not yet well understand, nor remember what he had taught them.

6. {I am the way} ἡ ὁδὸς, that way, by which only man can enter into eternal blessedness, Acts 4:12. Cyril, cat. 10, reads ἡ θύρα, the door, as John 10:7, to the same sense: as Cyril. Alexandr. here says, ἅπαντα πάλιν ἡμῖν ἐν αὐτῷ, we have all in him. He only is that way which leads to heaven; the truth prefigured by all the legal ceremonies, as ch. 1:17, the life; the author and giver of eternal life, as ch. 11:25.

7. {from henceforth} See c. 13:19. Gr. ἀπ’ ἄρτι, hereafter, after the Holy Ghost the Comforter shall come and teach you all things,—v. 26.

{have seen him} By seeing the Father, he here means, knowing him in Christ: no man has seen, or can see his essence: but he that believes has seen his mercy.

8. {Shew us the Father} Show us him, as he was revealed to the prophets, τοῖς σωματικοῖς ὀφθαλμοῖς (as Theophylact expresses it) to our bodily eyes.

9. {Have I been so long with you, &c.} He taxes their ignorance, who conceived that the knowledge of God was, or could be by sense: know you not me? Who I am by nature? And whence I am? That I am one in essence, and eternal substance with the Father. See ch. 10:38. See also ch. 12:45.

10. {I am in the Father, and the Father in me} For the fullness of the Deity remains in Christ, Col. 1:19 and 2:9. See Fulgen. ad Monim., lib. 3 (paulo ante finem) and Augustin. Paulin., ep. 112, cap. 4, fine. The Son is in the Father (says Athanasius, To. 1, Contr. Ar. orat. 3), ὡς τὸ ἀπαύγασμα ἐν τῷ φωτὶ, as the splendor in light: truly in an incomprehensible manner: for Christ’s divine generation, as Fulgentius well says, object. Ar. discus., inenarrabilis est, ignorabilis non est: is such as none can declare, nor any be ignorant of.

{not of myself} Not of myself as man, not so of myself, as if the same were not of my Father; whatsoever I speak to you, as man to man, God speaks to you by me, Heb. 1:2.

{he doth the works} The miracles which you have seen me do, are all wrought by divine power, not human.

11. {for the works’ sake} If the infallibility of my words prevail not with you, let the excellency of my works and miracles which you have seen me do (works exceeding all power of the creature) persuade you to believe that I am in the Father, and the Father in me; in him dwelleth all the fullness of the Godhead,—Col. 2:9.

12. {shall he do also} He exhorts them not to be offended at his passion, for as much as this power of doing miracles shall be derived to themselves also, whereby it shall appear that he which suffered in the infirmity of his assumed humanity, is also truly God, who alone could give such power to men.

{and greater works than these} He seems to mean hereby the conversion of men to the faith by their preaching the Gospel, as Acts 2:41, &c.

{because I go unto my Father} Because going up unto the right hand of my Father, I will send the Holy Ghost upon you, by whose power you shall preach, and do miracles to the conversion of men to God, and their salvation: see Eph. 4:8; Ps. 68:18.

13. {whatsoever ye shall ask in my Name} See Matt. 7:7; 1 John 5:14 and ch. 16:23. If it be according to the will of God, I will do it for you; for the Father has committed all power unto me, Matt. 28:18.

14. {in my Name} Through my mediation; for my merit’s sake.

{I will do it} I will hear and grant your requests, which are to God’s glory: I who am coequal with the Father will do for you.

15. {If ye love me, keep my commandments} As if he said, sorrow, and sad dejected countenances at the knowledge of my departure hence, are not the arguments of love which I require of you, but faith and obedience: love indeed cannot be fruitless; but probatio dilectionis exhibitio est operis, Greg. hom. 30, the proof of love is in the exhibition of the work: obedience to Christ shows how men love him. See v. 21.

16. {another Comforter} Because they could not be without much trouble in an impious world; he promises to send the Holy Ghost to comfort them, and remain with them, to supply his bodily absence, wherein he comforted them during his abode with them in the world.

17. {Spirit of Truth} Who is truth, because very God, inspiring his with knowledge of the truth, and giving them sweet and comfortable tastes of the graces of sanctification; thus dwells he in them; concerning this it is written, 1 John 2:27, the anointing which ye have received of him, abideth in you, &c. See Gal. 2:20.

18. {I will not leave you comfortless} Or orphans, as forsaken orphans, who have none to take care of them; but will come again to you after my resurrection, showing myself to confirm your faith; but specially by inspiring you with the admirable gifts of the Holy Spirit.

19. {yet a little while &c.} A few hours; for his death drew near: and after that, he would not be seen of any, but his elect witnesses, to whom he showed himself alive from the dead according to the Scriptures, and whereas they might possibly fear, that they must now die with him, he says, ye shall live also, to be my witnesses; and you shall believe, and live in me eternally.

20. {and you in me} As you are lively members of my church, my body of which I am the Head, Col. 1:18, 24; Rom. 12:5, to whom I communicate grace and life, Eph. 1:22; Eph. 4:16.

21. {is he that loveth me} See on v. 15.

{I will love him} Not that he did not first love that man, to whom he gives an heart to love him and keep his commandments; but ad hoc diligam, ut manifestem: I will so love, as that I will manifest the same in happy effects, Prosper. Now he loves us, to give us faith and obedience: but in the life to come he will love us in rewarding us: prorsus donum est Dei, diligere Deum: ipse ut diligeretur dedit, qui non dilectus, dilexit; it is altogether the gift of God, that we love God; he gave us hearts to love him, who when we loved him not, loved us: see Rom. 5:5, 7, 8, 10.

{and will manifest myself unto him} Chapter 1:17. Understand this of a spiritual exhibition of himself, not to a bodily presence, ad hoc diligam, ut manifestem, Augustine, tract. 75. I will so love him as to manifest myself to him. He now loves us to give us faith to believe, then he will love us so as that we may see him, and in seeing receive the reward of faith: now we love in believing that which we see not, but then we shall love in seeing that which we now believe.

22. {not Iscariot} Not the traitor Judas, but the same who was called Lebbeus or Thaddeus: Matt. 10:3. See hereof, Jo. Drusius ad Voc. N.T. Com. 1, Thaddaeus & ibid. Lebbeus.

23. {He will keep my words} He will obey me: to him will we come, as to our sanctified temple: and bring with us the inestimable treasures of godliness, and true and lasting consolation; we loved him from eternity, and in due time inspired him with the spirit of regeneration, faith, hope, charity, obedience, and we will come unto him, in whom we have begun this work of grace and mercy, by a multiplication of all spiritual gifts, giving him a comfortable perseverance therein; unto eternity.

24. {is not mine} Not mine as man: it is his that sent me, that is, God’s word. See ch. 6:38 and ch. 7:16 and v. 10.

25. {being yet present with you} I have spoken these things to your outward ears, and though you perceive not the fruit thereof as yet, you must expect a better increase, when the Holy Ghost the Comforter shall speak to your hearts and understandings, after my ascension into heaven.

26. {the Comforter} C. 15:26. παράκλητος, or the advocate. So Christ is called παράκλητος, 1 John 2:1. See Rom. 8:16. They were called Advocates, παράκλητοι, who were called or retained to speak or plead for them who had indictments against them, or otherwise, were impleaded in any court of judicature. One entreated to favor another in judgment: an intercessor. Philo de vit. Mos., l. 3. See Ulpian., l. 3, D. de procur.; Joh. Drus. praeter., l. 4; John 14:16.

{he shall teach you all things} He is that good sanctifier of his church, καὶ βοηθὸς, καὶ διδάσκαλος—the helper and teacher of his, Cyril, c. 16. If he teach not within, Doctoris lingua exterius in vacuum laborat, the teacher’s tongue labors externally in vain. We all hear one voice of a preacher, but what different apprehensions, affections, and resolutions of ill and good concerning the same we have? The word is one and the same, but in some it proves a savor of death, in others a savor of life unto life: the difference is, as this, Magister interior, inward Master teaches some, and leaves others to their own obstinacy, and blindness, to pervert all they hear to their own destruction, 2 Pet. 3:16.

{whatsoever I have said unto you} For there is but one truth, which Christ taught, and the Holy Ghost remembered them of, and opened unto them. οὐ γὰρ ἄλλα Χριστοῦ διδάγματα, καὶ ἄλλα τὰ τοῦ πνεύματος, the doctrine of Christ, and the Holy Ghost, are not divers, but one and the same truth of God. Cyril. qu. s.

27. {my peace I give unto you} He yet continues in the same argument of consolation; according to the custom of friends departing, taking a solemn leave, giving charge, and wishing all prosperity and happy success; all which the Hebrews comprehended in שלום shalom, Gen. 43:26; 2 Chron. 15:5; Exod. 4:18, &c. But Christ here intimates a peace, which the world can neither give, nor take away, peace with God, peace of conscience, and true comfort and happiness in Christ.

28. {if ye loved me you would rejoice} They loved him, but their love was not yet well informed concerning the issue of those things: because there was a dangerous mixture of self-love with their love to Christ, so were they most sorry for their own secular loss, in Christ’s departure from them, who still dreamed of a temporal kingdom of Christ.

{greater than I} Understand this, not of the Deity (for he is equal with God the Father) but as, to the office of a mediator, he took on him the form of a servant, Phil. 2:7. Minor natus, non minoratus, less born, not lessened in his birth, the Deity continuing one and the same, Homo scilicet factus & permanens Deus, becoming man, but continuing God. See Fulgentius de f. orthodox.; Alex. Alexandr. init. Concil. Nicen. Bin. concil. tom. 1; Hilar. de trin., l. 9; Greg. Nazianzen. orat. 4; Basil, contr. Eunom., l. 1; Augustin., l. 2, de tradit. August., ep. 66, Maximo. He says this in respect of that nature, quam nec exinanitus amisit—which he lost not in his state of humiliation: Homo enim assumptus est a Deo, non in homine consumptus est Deus: ib. Aug. God assumed the manhood, but the manhood lessened not the Godhead.

29. {that ye might believe} That is, increase in faith, and be assured, that I am indeed the Son of the living God, and Savior of the elect (as Augustine expresses it) Qui potuit hoc facere cum praedixisset, & praedicere, antequam hoc faceret, who could do it when he had said it, and foretell it before he did it. See c. 13:19.

30. {prince of this world} The devil: as c. 12:31. He will stir up all the malignity of wicked men against me. See Luke 22:52. He will now in his last charge and onset muster up all his forces against me, and here again is a present put for a future, comes, that is, will very shortly come: as with many mischievous and malignant spirits with him, so with Judas, his guard, and the high priests’ servants, instigated by him, to destroy me; therein secure that he shall be conqueror; but herein deceived, that I shall destroy him and his works, not by force of arms, but by suffering, and dying for the redemption of the elect.

{and hath nothing in me} Nihil juris in me, no right nor power: that is, he shall not have his will in me, because he cannot tempt me to sin, though according to the holy will of my Father, I subject myself to death for man’s redemption.

31. {but that the world may know} As if he said, power is permitted to Satan and his accomplices to persecute me to death, that dying for man’s redemption, the world may see the obedience and love I bear to the Father, who has thus determined.

{arise let us go hence} They were yet sitting at table; now he hastens to meet and encounter with his passion: let us go to the place where the prince of darkness has prepared his armed troops to take and destroy me. See Matt. 26:46. Thus appeared his love to God the Father, whom he willingly obeyed to death, and to all the elect for whom he died.

CHAPTER 15

1. {I am the true vine} By these manner of speeches he teaches, that being by the Father spiritually implanted into Christ, we have life by faith in him; and bring forth fruits of good works by virtue of his Spirit working in us; whereas we are by nature barren and unfruitful. Probably these speeches were occasioned by their passing through or by some vineyard; his usual manner being to take occasions of leading his hearers from the sight of things temporal, to the consideration of the spiritual. See c. 4:10, 32, 35; c. 6:27, &c. By true vine he means here, the most excellent, that which bears fruit for the elect of the whole world, at all seasons, in all ages.

2. {every branch in me that beareth not fruit} Every one in my church, (into which they are implanted by baptism, Rom. 6:3, 5 & 11:17, 20) that bears not good fruit, he prunes off, an unprofitable and dead branch, Matt. 3:10 and 15:13, to show that the regenerate have need of continual assistance and culture, without which they can do no good; he enlarges his allegory, to show God’s care of his vineyard, the church (Isa. 5:1, &c.) in pruning and correcting, to make it more fruitful: but for afflictions, men would grow high and barren; the minds of men are commonly luxuriant and barren in prosperity.

3. {now ye} Ch. 13:10. Lest they should be terrified by any fear, in the apprehension of their own infirmities and failings in temptations, as if they therefore were to be reputed unfruitful branches appointed to be cut off and cast into the fire, he comforts them with the assurance of their being cleared from their sins, ye are already clean. So the Syriac interprets this ἤδη, by כדו jam nunc, or hucusque, already, thus far; it only remains that you persevere.

{are clean} Sanctified by my Spirit. See 1 Cor. 6:11; 1 John 1:7.

{word which I have spoken unto you} Being accompanied by the power of my Spirit (see ch. 17:17; Eph. 5:26; 1 Pet. 1:22), he means the word of the Gospel, which they all believed, Judas excepted, ch. 13:11.

4. {abide in me, and I in you} Perseverance is a condition of salvation, Col. 1:23; Matt. 24:13. Ab arbore frange ramum, fractus germinare non poterit, break a bough from the tree, that which is broken off cannot bud forth, Cyprian. tr. 3, de simpl. praelat. Out of Christ there is no life of grace, no salvation. Nec perveniet ad Christi praemia, qui relinquit Ecclesiam Christi, neither shall he come to the rewards of Christ, who leaves the church of Christ: so dangerous is the state of a separatist.

5. {without me ye do nothing} Or severed from me, you can do no good: members divided from the head cannot live. You can do nothing truly good, but by me. See Hos. 14:8; Phil. 2:13. Are you afraid of taking away free will? Operante—Spiritu Dei juvatur arbitrium, non aufertur: & hoc agit gratia ut voluntas peccato corrupta—non remaneat in languoribus suis, sed per opem miserantis medici curata revalescat, &c. Ambros., l. 10, ep. 84. The Spirit of God working, the will is helped, not taken away: and grace works so, that the will corrupted by sin remains not in its sickness, but by the assistance of the merciful physician, being cured grows well again. To the like purpose says Prosper, contr. collat., on that Matt. 16, Blessed art thou Simon son of Jona for flesh and blood hath not revealed this unto thee, but my Father which is in heaven. Hac regula nulli hominum aufertur voluntas: quia virtus gratiae non hoc in voluntatibus operatur ut non sint; sed ut ex malis bonae, &c. This rule takes not away any man’s will, because the power of grace does not work this in wills, that they should no more be, but that they should become good of evil; of unfaithful, faithful; and that they who were of themselves darkness, should become light in the Lord; that that which was dead, might be quickened, &c.

6. {he is cast forth} Out of the vineyard, as a branch cut off, &c., fit for nothing but the fire. See Matt. 3:10; Ezek. 15:2, 3, 4, &c. Here also appears the great danger of separation from Christ: there can be nothing but hell and damnation out of him. See on v. 4.

7. {my words abide in you} If you continue grounded and established in my doctrine.

{ye shall ask what ye will, &c.} αἰτήσασθε, that is, you may freely ask anything according to God’s will.

8. {herein is my Father glorified} See 5:16; Phil. 1:11; Eph. 1:12. Good works declare men the sons of God; as the fruits show the tree, as the effect the cause.

9. {as the Father loveth me, &c.} As the Father loves the Son and communicates all good to him, sustains him in his sufferings, and delivers him from death; so does Christ love all his; which is a singular ground of comfort to all those who love God: for first none can love him, but those whom he first loves, 1 John 4:19. Secondly, it is most certain, that the Father’s love to the Son, Christ, is eternal, and therefore unchangeable (he not only having love, as the creature in some weak measure may, but is love, 1 John 4:8, it is no accident, but his unchangeable essence: for quicquid est in Deo, Deus est) now Christ so loving us as his Father loves him, if we can be assured that he ever loved us, which by our love to him we may, we may be confident with Paul, Rom. 8:38, 39, that no creature shall be able to separate us from the love of God which is in Christ Jesus our Lord, because no creature can be able to separate Christ from the love of his Father.

{so have I loved you} I have loved you to the death. See 1 John 3:16. Giving myself for you, Eph. 5:2. Greater love can no man show, v. 13.

{continue ye in my love} Only this have I required for all my love to you, that you constantly love me. See Deut. 6:5 & 10:12. But how shall we continue in the love of Christ, who neither have any ability in ourselves to do any good, nor constancy to persevere in that we are moved to? He said v. 7, ask what ye will, &c. Whereas we must needs feel a want of the grace of perseverance; we ought to beg it of him, who only can give us to do that which he commands us. If any inquire concerning the rule, it follows in the next verse.

10. {if ye keep my commandments} 1 John 2:5. Specially that which he means v. 12. We can never love God if we love not our neighbors also. See 1 John 4:20. Keeping Christ’s commandments, imports a remembering them and laying them up in faithful memories, with resolution to do them.

11. {that my joy may remain in you} That is, the joy and comfort which you conceive in me your Mediator and Redeemer. See Rom. 14:17.

12. {this is my commandment} Ch. 13:34; 1 Thess. 4:9; 1 John 3:11. This is the sum of the second table, and the mark by which Christ will own his disciples. Without this all gifts are vain. See Matt. 22:37; ch. 13:35; 1 Cor. 13:1, &c. This is the end of the commandment, 1 Tim. 1:5.

13. {greater love} A man will rather lose his riches, and all that he has, than his life; better, (said the philosopher, when he cast his merchandise overboard in a storm) that these should perish for us, than with us: when a man therefore lays down his life for his friend, it appears that he loved him better than anything he had in this world.

14. {ye are my friends if, &c.} This was Abraham’s great privilege, James 2:23. But here is the condition of God’s holding friendship with us, if we do what he commands: principally if we love one another. See v. 17; 1 John 3:16. For sins comes the wrath of God upon the children of disobedience, Eph. 5:6. The just God can have no peace nor amity with willful contemners of his holy commandments; and the chief end and ground of all the commandments is love to God and man. See on v. 12 and 1 Tim. 1:5.

15. {all things that I have heard of the Father} All things necessary to salvation, see 2 Tim. 3:15.

16. {ye have not chosen me} He sets forth his love in the freedom thereof; it began not from any merit of theirs lest they should be proud. Misericordia ejus praevenit eos secundum gratiam non secundum debitum: Augustine de praedest. sanct., lib. 1, cap. 17. His mercy prevented them according to (his) grace, not (their) merit, or debt. Elegit ergo Deus fideles, sed ut sint, non quia jam erant: ibid. Augustine. God therefore chose the faithful, but that they might be such, not because they were already such. God’s love is eternal, and therefore can have no cause but itself: for as Augustine says, Non est—gratia, si praecesserint merita; it is not grace (but debt) if merits preceded it. See Rom. 4:4. God made man at the beginning, not because he had any need of man or his service; but as Irenaeus, lib. 4, cap. 28, says well, Ut haberet in quem collocaret sua beneficia, that he might have one on whom he might confer his benefits; and therefore does he require man’s service, that because he is good and merciful, he might do good to them who persevere in his service, says the same.

{that ye should bring forth fruit} This is true in two senses. First, that election is the cause of our fruits of sanctification. See Rom. 8:30; 2 Pet. 1:10, and these fruits shall remain to eternity, Ps. 1:3; Matt. 25:34, &c.; Rev. 14:13. Secondly, that the disciples should go forth, and their preaching should have fruit and success to the conversion of the Gentiles, and that the church so planted by them should continue to the world’s end, in spite of all her enemies; the persecutions and all the machinations of Satan, because God gives the increase, 1 Cor. 3:7.

{whatsoever ye shall ask} Here he lays down a singular encouragement to ministers, in that they shall have free access to the Father to beg and obtain whatsoever they have need of in their ministry: there are indeed ever many lets, and enemies to our preaching the Gospel, whose assaults we are no ways able to bear, except the power and providence of God sustain us; therefore he says in effect, though you are insufficient, the Father will not be wanting to you.

17. {that ye love one another} This he says most seasonably to admonish the ministers of the Gospel to mutual love and concord: if there be strife of tongues, they must needs build to confusion: they ought to love the rather, because the world will ever hate them who love the truth. Love is the fulfilling of the law, no pretense will serve to the breach of this precept, seeing God has commanded mutual love: you will say, he is evil; and what are you who hate your brother? You say you hate the evil only; but malice is a false medium, making that seem evil which God accepts as good: but indeed, as Augustine said to Macedonius, ep. 54, Omnes odit, qui malos odit: he hates all, who hates the evil, seeing all men sin. But therefore Diligendi sunt mali, ut non sint mali: we must love the evil that they may not continue evil, as we love the sick to make them well.

18. {If the world hate you} That is, if the wicked hate you, as ch. 14:19, for such only hate Christ, and good men. Having admonished his disciples that they should abide in him, and love one another, he now shows them what they shall find contrary hereto, to wit an impious world, to draw them away from Christ, and from unity one with another, against which he fortifies them in the following words.

{ye know that, &c.} γινώσκετε, know you, or consider you; that you may be comforted in that therein you do but share with me in my sufferings.

19. {therefore the world hateth you} The wicked of the world (guided by the malicious spirit of Satan) hate the elect, for God’s favors bestowed on them. See Gen. 4:4, 5; 1 John 3:12. And because the image of God appears in their faith and sanctimony of life and conversation: he seems to correct others who dissents from them in judgment or practice: they think it strange that you run not with them to the same excess of riot, speaking even of you: 1 Pet. 4:4. The philosopher noted this impious quality of the heathenish world, in the example of Aristides hated, only because, praeter modum justus erat, he was more just than other men.

20. {the servant is not greater, &c.} Matt. 10:24; ch. 13:16.

{if they have kept my saying} That is, seeing they have not believed and obeyed my saying, but contemned it, it must not seem strange to you that they will also contemn and disobey your words. By this he will strengthen them against despair of success in their preaching, by his own example, be not out of heart when you perceive your auditors’ neglect and disrespect of the word you preach: all have not faith, and of rebellious Israel the apostle says, Heb. 4:2, The word preached did not profit them, not being mixed with faith, in them that heard it, and the same says, 2 Cor. 4:3, 4, if our gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them which believe not, &c.

21. {because they know not him that sent me} They know not, or for malice will not acknowledge that which you preach to be the word of God. See Jer. 43:2 & 44:16. Ignorance of God is the cause of the persecution of his ministers.

22. {if I had not come} If I had not come unto the Jews according to the word of the prophets concerning me.

{they had not had sin} Either not so much sin, if they had not despised so clear light, and a truth so confirmed, as v. 24, or they should still have seemed innocent, if I had not discovered their hypocrisy. See ch. 9:41. And truly, Minor erat culpa, ubi erat culpae ignorantia, Ambrose, l. 9, ep. 71, there was less fault, where there was no knowledge of a fault. See Luke 12:48 & Matt. 10:15. But they that sin against knowledge, have no cloak or excuse for their sin.

23. {hateth my Father} For they are one God, and one truth, so that he that hates one, hates both.

24. {not had sin} Not so much sin: the more men sin against a convicted conscience, the greater and more desperate is their sin; see on v. 22.

25. {written in their law} Ps. 35:19. See ch. 10:34.

{they hated me without a cause} Undeservedly: for he did all things well, good to all, harm to none; so David’s enemies hated him, Ps. 15:19. חנם chinnam, 70. οἱ μισοῦντές με δωρεὰν, freely; that is, without any of my offense given them, hating me. So Jonathan said to his father King Saul, 1 Sam. 19:5, why shouldest thou sin against innocent blood חנם, δωρεὰν undeservedly.

26. {when the Comforter is come} Ch. 14:26; Luke 24:49.

{whom I will send} So the Holy Ghost is said to be sent of the Father (ch. 14:26) and the Son, of the Father and Holy Ghost, Isa. 61:1; Luke 4:18, not by change of place, but illo missionis nomine, under that name of mission, we must understand, opus manifestationis indulta, the work of manifestation indulged, as Fulgentius speaks, de miss. Sp. S. ad Monim., l. 2, and as Greg. hom. 26, in Evang., says well, ejus missio, ipsa processio est, his mission, is his proceeding of the Father and the Son, he is coequal, consubstantial, coeternal with the Father and the Son: for as Aug. de temp. serm. 184 says, in the holy Trinity is nothing, minus aut majus, lesser or greater. He came down on his apostles, in several gifts (as the same says, serm. 185) velut imber sanctificationis illapsus—falling, as it were a shower of sanctification. How great, how unspeakable is the goodness of our Redeemer? Hominem portavit ad caelum, & Deum misit ad terras: ib. He carried man to heaven (as in his ascending humanity) and sent God (the Holy Ghost) unto the earth. See also Hilar. de trin., l. 8.

27. {ye also bear witness} You who were eyewitnesses, who have heard and seen the very same which the Spirit also testifies. Acts 1:8, 21, 22 & 5:32; 1 John 1:1, 2, 3.

CHAPTER 16

1. {Should not be offended} σκανδαλισθῆτε, comes of σκάζω, to halt; σκάνδαλον, of the same, is a stumbling-block, or stone in the way, at which, suddenly striking the foot we fall or stumble. See Rom. 14:13; 1 Pet. 2:8, in both which places it is interpreted by πρόσκομμα, offendiculum, of προσκόπτω, impingo, to dash one’s foot against something in the way. Here Christ tells them beforehand, what troubles they must look for in preaching the Gospel; lest stumbling at that which they expected not, they might fall from their patience, hope in, and profession of Christ; flesh and blood (ever too indulgent to itself) being apt to suggest to them in their persecutions and continual troubles, that God favored not the preaching and doctrine of the Gospel, which all the world disliked and persecuted, and for which such grievous things were inflicted on the preachers and professors thereof: therefore Christ forearms them by forewarning them what they must expect: for that which suddenly falls upon one, may trouble a great and constant mind, but that which is foreseen and expected, is more easily borne, as Cyril notes. But herein is a singular argument of the truth and sincerity of Christian religion; that it could ever take root, and so many generations, according to the word of Christ, Matt. 16:19, in spite of the gates of hell, and powers of darkness, it yet flourishes; though it has been so constantly persecuted in all times and places; and seeing that Christ, at the first proposal thereof, never allured any one disciple to follow him by promise of honors, pleasures, secular gains, or anything which flesh and blood likes; but on the contrary told them plainly, as here, so, many other times, that they must expect persecutions, malice of all the world, loss of goods, and life itself for professing the same: he that on these terms and conditions is a resolved Christian, must, by the Spirit of truth, be ascertained of the truth of his religion, otherwise he would never suffer such things for the profession thereof; the very spectators of the martyrs’ sufferings (when they have seen them torn with sundry torments, and under the tired hands of their tormentors, hold an invincible patience) have thought, as the truth is, that neither the consent of so many, nor the perseverance of dying men could be vain, nec ipsam patientiam, sine Deo, cruciatus tantos posse superare, Lactant., lib. 5, cap. 13, neither that patience itself, without God, could overcome such great torments: hence came it, that the blood of the martyrs was the seed of the Gospel.

2. {put you out of the synagogues} Excommunicate you. See ch. 9:22.

{whosoever killeth you will think} They shall in their blind zeal think you such pernicious and evil men, that you are worthy to die, as was commanded concerning the idolaters, Exod. 32:27, and blasphemers, Lev. 24:16. See Acts 22:22.

3. {because they have not known the Father} See ch. 15:21. Ignorance of God, is the cause of persecutors’ rage: so unhappy a mother of devotion is ignorance, this made them persecute Christ in his sacred person, Acts 3:17, and in his servants, Acts 9:5; 1 Tim. 1:13.

4. {I said unto you at the beginning} He would not at first so expressly tell them of all these things which they must suffer, but considered their weakness: and indeed while he was with them, the rage of the adversaries fell upon him; but after his ascension, when Satan could no more reach him, he stirred up all the fury of wicked men against the professors of the truth of Christ: it was therefore necessary, both that now before his departure, they should be forewarned of their dangers; and after his ascension, that they should be armed with a greater measure of the Holy Ghost, as to instruct them in all truth, so to confirm them in their professing and preaching the same, which was also done accordingly.

{because I was with you} He speaks as if he were not now with them, because he was upon his departure from them. And we may hence learn, that as Christ not at once declares all the mysteries of eternal life and salvation unto his hearers, but accommodates his doctrine to their capacities, (as v. 12; 1 Cor. 3:1, 2; Heb. 5:11, 12) so does he in due time and measure instruct them therein, that the believers may be saved.

5. {and none of you asketh me} This is not simply to be understood, for Peter asked it, ch. 13:36, but he greatly reproves their negligence, for that they now no more cared to be further informed what should be the effect of his departure.

6. {sorrow hath filled your hearts} Because I tell you now of my departure, and your afflictions to come: whereas if you would have diligently inquired concerning the end of these things, you should have found matter of rejoicing in the assurance of my glory, and the accomplishment of your redemption therein.

7. {it is expedient for you} It shall make for your advantage. Such are the works of God’s power and unsearchable counsel, whereby he brings light out of darkness, good out of evil; and comfort out of sorrow: so he gives them his peace in the world’s malice, and spiritual joy of the Holy Ghost in the bitter sorrows and afflictions of flesh and blood: so he advantages them in manifesting to themselves, and the world, their righteousness, by permitting them to be condemned of the world for malefactors: so he gives them life, by permitting them to death: so tries he the elect, and blinds the carnal-hearted.

{if I go not away, the Comforter, &c.} Could he not have given the Holy Ghost being present with them? Yes, but God had otherwise determined to confirm the truth of the Gospel, by the manifest graces of the Holy Ghost, and them therein, who were now to be weaned from the desire of Christ’s bodily presence, and to awaked out of their dream of a temporal and worldly kingdom of Christ. See 2 Cor. 5:16.

8. {he will reprove the world of sin} ἐλέγξει, he will not only accuse but also convince the world of sin, by such evident and concluding arguments, as that πᾶσαν ἀπολογίαν αὐτῶν ἐκκόψει, Chrysost. hom. 77. He shall take from them all excuse, he shall convince their obstinacy and unbelief, by the power of truth making it clearly appear, that I am the Christ. See Acts 2:37.

9. {of sin} Of unbelief: see ch. 15:22, 24. However the world and secure sinners think themselves free from the guilt of sin and the just punishment thereto due, yet when by the light of God’s Spirit they shall understand their own condition under the burden of original sin, derived to them from Adam, and their many actual, contracted by their own willful disobedience, they shall so be convinced of sin, as that they shall groan under the burden thereof as unsupportable, until they by faith can lay hold on Christ for their peace with, and justification before God. See Rom. 8:23; Rom. 7:23, 24, 25; Rom. 5:1. Thus shall the light of the Holy Ghost reprove the world of sin, thereby moving the consciences of the elect to faith and repentance, and terrifying the hearts of the reprobates, who can neither find peace to their souls under the curse of the law, nor believe in Christ that they might be delivered from it.

{because they believe not} And therefore are still liable to the power and curse of the law against sinners, so long as they continue in unbelief, being not made free by the Son, who only freely justifies sinners. See ch. 8:34, 35, 36; Rom. 3:19, 24 & 5:1, &c.

10. {of righteousness} Not the world’s, but Christ’s: because they contemned the true righteousness of God in Christ (1 Cor. 1:30) whom they blasphemed, and condemned as a malefactor: hereof their consciences shall be convinced, when they shall perceive the Gospel confirmed, by the admirable power of the Holy Ghost, evidently working by the apostles.

11. {of judgment} Because they condemned him whom God the Father justified (which was not his injustice, but theirs) and appointed Judge of the living and the dead, Acts 17:31, or my power of judicature exercised against Satan in part already, ch. 12:31; Luke 10:18, &c.

{prince of this world} Satan; not that he is so; for God alone is King, and his providence rules over every creature but because he arrogates to himself that high title (Luke 4:6) lying to deceive, and because the wicked are permitted to his government, 2 Cor. 4:4. Of this see Acts 2:22, &c., that they might perish through his delusions who received not the love of the truth that they might be saved. 2 Thess. 2:11, 12.

{is judged} Shall presently be judged, that is, overcome, and his kingdom overthrown by Christ’s passion, and the preaching thereof. See Heb. 2:14; Luke 11:22 & 10:18.

12. {I have yet many things to say unto you} Thus he attempers to his hearers’ capacity: his doctrine distills like rain upon the herbs, (Deut. 32:2) by little and little as the hearers can receive it to nourish them, not by cataracts to drown them. See 1 Cor. 3:1. I have many deep mysteries, which you cannot now understand, or bear them without offense by reason of your weakness, but the Holy Ghost will reveal them unto you: see John 6:56, 60; 1 Cor. 3:1. See on v. 4.

13. {he will shew you things to come} Concerning the kingdom of Christ, which they knew not till after his resurrection.

14. {he shall receive of mine} He shall show you the same truth which I have spoken to you, opening the treasure of wisdom and sanctification, which are yet hid in me: he shall fill you with my Spirit, and make you understand that which I have taught you, sealing you up to the redemption which I work for you, and assuring you of your interest in, and conjunction with me.

15. {all things that the Father hath are mine} This he speaks in the person of the Mediator; because of his fullness we all receive, ch. 1:16, and therein shows the unity of essence in the holy Trinity, and community of power, wisdom, sanctity, truth, eternity, glory, majesty, &c.

16. {because I go to the Father} See ch. 14:18, 19. I pass by death and resurrection into the glory which I had, and have eternally with the Father; yet shall I be more spiritually with you than ever; because you shall then have more experience of my Spirit. See Matt. 28:20.

17. {Then said some of his disciples} Often had he mentioned his death, and going to the Father, yet understood they not; so deaf is flesh and blood to the doctrine of the cross; and so blind are we until the Spirit of God illuminate us, 1 Cor. 2:14.

18. {what is this that he saith} What means he hereby? They understood not, that he should so soon die, and so quickly rise again from the dead, the third day: therefore that same τὸ μικρὸν, a little while, was obscure and hard to them, until this prophecy opened itself in the fulfilling thereof. There is in the regenerate in this life, so great a remainder of carnal reason and wisdom, which is but spiritual blindness, as that they understand but in part (see Gal. 5:17; 1 Cor. 13:9) even sometimes plain and easy things often taught them: as in this example appears he had often, and but lately acquainted them with his death, and suffering at Jerusalem, and his rising again the third day, yet they thought not that it had been so nigh, that he should that very night be apprehended, and slain the next day; they understood nothing of these things, and this saying was hid from them, &c., Luke 18:31, 32, 33, 34.

19. {that they were desirous to ask him} They, like good auditors, are not offended at that they do not presently understand, but resolve to ask that they may learn: he as a gracious Savior, prevents their inquiry by a further explanation of himself.

20. {ye shall weep, &c.} You shall have sorrow and trouble of heart; when impiety and popular rage shall triumph: but you shall have a spiritual joy in receiving the Holy Ghost; which shall take away, and make void secular and worldly sorrows (as Aaron’s serpent did the enchanters’, Exod. 7:12), so had they many sharp encounters, injuries, pressures, sorrows as Christ foretold them, Matt. 9:15, &c., but they rejoiced that they were counted worthy to suffer for the name of Christ: so are the saints advantaged in their sufferings. See Acts 5:41; 2 Cor. 4:16, 17, 18; Rom. 5:3. When the saints weep, the world shall rejoice, but when all tears shall be wiped from their eyes, (Rev. 7:17) then shall all the kindreds of the earth wail and mourn, Matt. 24:30; Rev. 1:7. So do the saints and the world take their turns of sorrows and tears, as Gideon’s fleece and floor did of the dew. Judg. 6:37, &c.

21. {her hour is come} The time of her travail appointed of God. This similitude often used in holy Scripture, imports sudden fear and sorrow. Ps. 48:6; Jer. 6:24; Jer. 13:21 & 22:23 & 49:24 & 50:43; Mic. 4:9, 10; 1 Thess. 5:3. So should their dispersion, fear and sorrow be, but they should (and so did) rejoice when the issue thereof, the resurrection, and ascension of Christ, the gifts and graces of the Holy Ghost poured out upon them, and their admirable comfort in their faith’s confirmation, as also in the conversion of the believers of Jews and Gentiles to the faith, and their salvation by Christ.

22. {I will see you again} After my resurrection from the dead.

{no man taketh from you} αἴρει, taketh, ἀρεῖ, shall be able to take away: because Christ is their joy (says Augustine) who shall die no more, but be to the fountain and author of eternal joy. See 1 Pet. 1:8. This joy is begun in this life, and completed in the life to come.

23. {in that day ye shall ask me nothing} When you shall see me risen from the dead; you shall not then inquire of me those things which you now doubt of; as ch. 13:36 & 14:5. You shall be taught of the Holy Ghost, and so understand these things, 1 John 2:27, or you shall not ask of me as now you do.

24. {ye asked nothing in my name} Hitherto you have not grounded your requests to God through my mediation and intercession, which you shall now learn to do in my bodily absence. Hereby he comforted them in assurance of his spiritual assistance of them in all their trials, which they should obtain in their faithful and earnest prayers unto God in his name and mediation only; which they according to this word of Christ doing, had a comfortable experience of the performance of this his promise on that behalf; whereof see Acts 4:24, 29, 30, 31, 32, &c. This was probably an unusual manner of praying with the former saints before the coming of Christ; for the apostles had not yet practiced it after his manifestation to Israel, and their being so much instructed by and under his divine magistery, until after his ascension into heaven; to wit, their praying to God through the name and mediation of Christ.

25. {in proverbs} Or parables, in similitudes, in dark sayings, but openly, as v. 29 & ch. 10:24 & ch. 11:10; Mark 8:32.

{no more speak unto you} I will henceforth clearly enlighten you.

26. {Ye shall ask in my name} Ch. 14:13, 14, for my sake, through my mediation, and according to the will and promise of God: otherwise the name of Christ is but vainly pretended, Nam si id quod non expedit petitur, non in nomine Jesu petitur pater, Gregor. hom. 26. For if that which is not expedient is asked, the Father is not entreated in the name of Jesus.

{I say not unto you} Not that he will not mediate: but to show the readiness of God’s love to hear the believers.

27. {because ye have loved me} This ὅτι because, here as Luke 7:47, shows a consequence not a cause of God’s love to believers. See on Luke 7:47. We love Christ, because God loved us first, which love of his can have no cause but itself: our love to Christ is therefore a certain sign of God’s love to us.

28. {I leave the world} In respect of my bodily presence; but as his Deity left not heaven to come into the world by his incarnation; so neither left it the world by going to the Father in his assumption.

29. {speakest no proverb} No parable, or obscure thing; now we better perceive what you meant. They found in themselves some increase of illumination, so that they could truly say Christ’s present words were not now such obscure riddles, but that they in some measure understood the scope and meaning thereof; but herein they yet failed, that they thought they were sufficiently informed, or knew enough concerning his going to his Father, with the effects thereof, much more clearly and evidently taught them after his ascension, and the coming of the Holy Ghost upon them, as he had promised; when we know most, we must know that we are yet to learn, as God shall be pleased further to reveal himself unto us.

30. {Now we are sure} This they say as men fluctuant between fear and hope; therefore Christ presently tells them of that effect of their faith’s weakness which he foresaw, that is, their forsaking him, whom they here profess came from God; so infirm is the strongest faith, so inconstant the best resolutions.

31. {Do ye now believe?} This interrogation has in it the significations both of pity and reproof of their too early confidence in themselves, as if he said, Ah poor souls! Who seem to yourselves thus strong in faith, you know not how quickly you shall be scattered for fear. See v. 32.

32. {Behold the hour cometh} Matt. 26:31; Mark 14:27.

{yet am I not alone} This also he adds to confirm them against their trial now at hand: as if he said, let not go your confidence in me, when you shall find your own infirmity in your forsaking me for fear, God will still be with me, when men desert me.

33. {that in me ye might, &c.} That trusting in me, you may have peace of conscience, the surest armor against secular afflictions.

{I have overcome the world} Christ’s victory is our victory. See 1 John 4:4. Neither the world, Satan, sin, death, nor any creature could overcome him; so neither shall they us, Rom. 8:37, &c., though we must through many afflictions enter into the kingdom of heaven, Acts 14:22 (for as Jerome, lib. 2, ep. 19, says, quis sanctorum sine certamine coronatus est? Which of all the saints has been crowned without a conflict?), yet herein is our comfort and assurance, we have overcome the world, because Christ has overcome it: this is the victory of our faith; we have overcome, though the fight be not yet done; because we are certain of victory in Christ, who has overcome for us, both the world and whatsoever is adverse to our salvation: the world may still afflict us and try us, to advantage us, not finally to hurt us, because we are in Christ by faith. See 1 John 5:9; Rom. 8:1.

CHAPTER 17

1. {The hour is come} This he says, because though Christ were manifested, by doctrine and miracles, power and great works; yet his spiritual kingdom, which after this, more clearly shined forth, was yet but obscure towards the world: now the hour which the Father had appointed was come.

{glorify thy Son} He prays for that he was assured of: assurance of the truth of God’s promises is the cause and ground of faithful prayer, 2 Cor. 4:13. So we daily pray for remission of sins, because we are assured that they are remitted in Christ: God has appointed that we shall attain through the merit and mediation of Christ, but the condition on our part to be performed is, that we ask like dutiful children, that he may give like a loving Father.

{that thy Son may also glorify thee} That I may glorify you in the afflictions which I shall suffer for the elect, that men may know that I loved you. Euthym.

2. {as thou hast given him power} Authority over all men, and all creatures.

3. {the only true God} Not excluding himself and the Holy Ghost; but intimating the whole Deity in the name of God.

4. {I have glorified thee} By doctrine and miracles; by my whole life on earth: now therefore glorify me in my death and resurrection, that you may also therein be glorified. See ch. 5:23.

5. {with the glory which I had, &c.} That the divine majesty which I had from all eternity may now shine forth in the person of the Mediator; for the nature of the flesh was not yet glorified, and taken up to God’s right hand, as Chrysostom notes: this glory was (towards the world) clouded for a time by the veil of his flesh, in the form of a servant, but nothing in himself lessened thereby.

6. {unto the men} To my disciples chosen out of the world, whom I have instructed. He preached to all the Jews publicly in their synagogues, and in the temple, as occasion served; even all that concerned their believing in, and salvation by him; but there were among them all, but a certain number of the elect who received that word, and believed to salvation.

{thine they were} By eternal election. They were God’s, that is, the Father’s, the Son’s, and the Holy Ghost’s, who gave and committed them to Christ as he was their Redeemer, Teacher, Savior, and Mediator; not alienating them by that donation; but more nearly uniting them to God by that mediation, whereby they become, θείας κοινωνοὶ φύσεως, partakers of the divine nature. God gave them to the magistery of Christ, that in the days of his flesh, and conversation with them, he might fully teach them those things, which they were, after his ascension into heaven, to teach all nations, that the elect among them might believe in him and be saved.

7. {are of thee} The elect believing know, that all that which they have in Christ is divine and heavenly, no invention or power of man, but the will and power of God to salvation to every one that believes, Rom. 1:16. See ch. 6:69; 1 John 5:20.

8. {and have known} Ch. 16:27. For faith cannot be without knowledge. See ch. 9:36; Rom. 10:14. Faith is the assent of the mind unto that it knows.

9. {I pray for them} Specially for the apostles designed to so great and dangerous a work, as was their preaching the Gospel to the obstinate Jews and idolatrous Gentiles. I pray not for the reprobates of the world. Christ intercedes for the elect only who receive his word to faith and obedience; he neither prays for, nor hears their prayers who will not hear, and obey his word and ordinance, see Zech. 7:11, 13; Isa. 1:15.

10. {thine are mine} For God the Father made him heir of all things, Heb. 1:2. This he says to give them assurance that the Father heard him; as if he had said, I commend none unto you, but those whom you gave me, and still own for yours.

{I am glorified in them} As in their believing and sanctification, so in that they shall preach my triumphs over sin, the cross, death, and hell, to all the world, out of which believers shall continually be gathered.

11. {I am no more in the world} I am presently to depart from this world, and after my ascension will be no more in it by my bodily presence (Acts 3:21); by his governing and assisting Spirit, he ever is. See Matt. 28:20.

{keep through thine own name} That is (as the interpreter of the Syriac has it) by thy name; by your power, mercy, and goodness; for your holy name’s sake, or by the knowledge of you: because they are yours, and bear your name: διὰ τῆς σῆς βοηθείας, through your help, or assistance. Chrysost.

{that they may be one} Joined in unity of faith and love as brethren in me. Of one heart, mind and consent, careful to keep the unity of the Spirit in the bond of peace. Eph. 4:3. The effect of Christ’s prayer concerning this, admirably appeared, Acts 4:32; Acts 1:14 & 2:46 & 5:12 & 15:25. Lord Jesus Christ, yesterday, today, and the same for ever; now remember and intercede for your distracted church, whose discordant parts like those dry bones in the prophet’s vision, lie scattered, O Lord God of peace and unity, breathe the spirit of unity upon them, that they may come together and live. Amen Lord Jesus.

12. {son of perdition} This is an Hebraism. So 2 Thess. 2:3, ὁ υἱὸς τῆς ἀπωλείας, that son of perdition. Eph. 2:3, τέκνα ὀργῆς, children of wrath. Judas was a son of destruction; or who deserved destruction; destinated to destruction: not that Judas was without sin (because designed to perdition) or that God was the author of sin; no, no: Fulgentius de praed. ad Monim., lib. 1, says very well, quos praedestinavit ad poenam, non praedestinavit ad culpam; those whom he predestinated to punishment, he predestinated not to sin; and therefore, illius rei Deus ultor est, cujus author non est, ib. God is the revenger of that, whereof he is not the author, that is, iniquity, which he can punish, but not do: there is no sin in him, and therefore none can be of him. The Hebrews used to say, בן מות ben maveth, 1 Sam. 20:31 and 26:16; 2 Sam. 12:5, &c., a son of death, that is, one desperately perishing, notoriously wicked. So they said, a son of Belial, Deut. 13:13; 1 Sam. 2:12, without profit, lawless, rebellious, given over to wickedness. Judg. 19:22; 1 Kings 21:10; 1 Sam. 25:25.

{that the Scripture, &c.} Ps. 109:8. God foreseeing his treason and impenitency, foretold of his destruction, and pronounced many severe and grievous curses and plagues to come upon that traitor, Ps. 69:22, 23, &c.; Ps. 109:7, &c., as on all other impious and unreconcilable enemies of the church of God.

13. {I speak in the world} That is, being yet bodily present, I pray for and with them.

{my joy fulfilled} Ch. 15:11. By (in themselves) he means in their hearts; and in their comfortable assurance in this life, and accomplished salvation in the life to come; which he duly calls his, who rejoices in our good, and causes the same in us, by the presence of his Spirit, sanctifying us, and living in us, Gal. 2:20. Whereas we have of ourselves nothing but unrest, terror, and matter of despair; Christ only is our peace, and joy.

14. {they are not of the world} Because being separated by the spirit of regeneration, they dissent from it in affection and conversation, 1 Pet. 4:4.

15. {take them out of the world} By present death, because it was appointed that they should preach the Gospel to the nations of the world.

16. {they are not of the world} Verse 14. This he repeats for their sakes, that they might remember that they were but aliens here; and so no wonder at the world hated them, which loves only her own.

17. {sanctify them through thy truth} Consecrate, prepare, and enable them to preach your truth to the world; as if he said, let them first receive the roll and digest it; to wit, the word: which they must preach to others. See Ezek. 3:1, 2, 3, 4; Rev. 10:9, 10, 11.

{thy word is the truth} Thus he meets with their hypocrisy, who boast much of truth and godliness, yet securely contemn or neglect the word of God; whereas, that only contains the truth and will of God, for our sanctification and salvation: all other truths pretended to, or alleged by men, are hereby to be examined. Aaron and his sons were sanctified to the ministration of the Levitical priesthood, with cleansings and sprinkling the blood of those sacrifices (Exod. 29:7) which could never make them perfect (Heb. 9:9), but, O my Father, sanctify and consecrate these in the truth of those shadows (now to be antiquated and done away, Eph. 5:26; 1 Pet. 3:18; John 10:15 & 15:3; 1 Pet. 1:22) which more clearly shines forth in the Gospel, than in those figures of the law.

18. {as thou hast sent me} You have sent me to preach the Gospel, your will for man’s salvation, I now having finished my course, assign them to the same office, and assist and keep you them, that they may perform it.

19. {for their sakes} That I may for them merit remission of sins, and eternal life: that they may also be sanctified and consecrated to you and your service, as I am to do your will for the expiation of the sin of man: he seems to set himself against the Levitical sacrifices and priesthood which prefigured him, and were thereto consecrated and sanctified, Exod. 29:1, those in the shadow, Heb. 10:1, but Christ was so consecrated in the truth, ch. 1:17; Acts 10:38; Luke 4:18; Acts 10:38; Isa. 61:1. So were the apostles anointed, according to their measure to preach the acceptable year; but not as Christ, who received the Spirit, but not by measure, John 3:34, but the fullness of the Deity, Col. 2:9. The sum of this petition, is, that God would be pleased to sanctify the apostles, and prepare them to preach the Gospel to all nations, as he had sanctified and appointed him to declare the same unto them: intimating that as all good in order to man’s salvation was, and is derived from his death and the power of his resurrection from the dead, so also all abilities and consecration of the ministers of Christ, subordinate to the same.

{I sanctify myself} That is, I consecrate and voluntary offer up myself an holy and unblemished sacrifice to you for their redemption. So Euthymius, after Chrysostom, interprets.

{might be sanctified} Through the imputation of my righteousness to them; in that I have been obedient to the death for them. See Heb. 10:10, as also for the rest of your elect, as v. 20.

{through thy truth} ἐν ἀληθείᾳ, in the truth, or truly, and so it intimates our true and real sanctification by the one oblation of Christ, in opposition to those cleansings under the law by the offering up of beasts in sacrifice.

20. {for these alone} That is, the apostles now with me; but for all the elect which shall hereafter believe. Here was comfort to the apostles in that many should believe through their ministry; so is there to all true believers; in that Christ (whose prayer and intercession preserved Peter’s faith from falling in his dangerous trial) has prayed for us also. God will deny him nothing.

21. {that they may all be one} Members of one body of Christ, whose unity is life.

{in us} Not one in evil, sin, malice; but in faith, charity, sanctity, consent in good, holding the unity of the Spirit in the bond of peace. Sin separates man from God; Christ can have no communion with Belial, unhappy sinner. Magna hominis miseria est cum illo non esse, sine quo non potest esse. Prosper. Epigram. It is a man’s great misery not to be with him, without whom he cannot be (happy).

{that the world may believe} Being convicted by their holy unity, may confess the power of my Spirit in them, and be united to their society of faith and holy obedience.

22. {and the glory} That is, Christian unity, which is the honor of God, the gift of Christ, and the glory of true Christians: or the heavenly felicity whereof the elect shall participate in Christ.

23. {I in them} That the life of my Spirit may appear in their holy conversation, as Gal. 2:20.

{thou in me} By your divine nature united to my person; and communicating the fullness of your Spirit to me.

{they may be made perfect in one} Being joined to the Lord, and so united to him; and one to another, as true members of the mystical body of Christ, they may be partakers of the divine nature, 2 Pet. 1:4. See also 1 Cor. 6:17; 1 John 1:3; John 6:57, 58.

{may know that thou hast sent me} See on v. 21. That men seeing their godly conversation, who profess to be my disciples, may thereby know that I am of God.

{and hast loved them} That is, your grace, love and favor towards them, which directs and preserves them.

{as thou hast loved me} That you love them for my sake: all the effects of God’s love are directed to us through his love to Christ.

24. {Father I will, &c.} Ch. 12:26 & 14:3: that is, I desire and pray, that the elect may be united to me their Head, in the eternal blessedness in your kingdom of glory, coheirs with me thereof.

{be with me} In eternal glory and happiness, in which I shall shortly be with you.

25. {the world hath not known thee} The greatest part of the world, has not known you as they ought, (see Acts 17:23; Rom. 1:21, 28) in the unity of the Trinity: I only have known you, and they to whom I have revealed you, and your counsel, Matt. 11:27; John 8:55 & 7:29 & 10:15.

26. {thy name} Your mercy and goodness, by the doctrine of the Gospel which I have preached unto them, and the spirit of regeneration, whereby they may understand that which I have taught them.

{that the love, &c.} That you may love them for my sake as you have loved me their Head: and that they may by faith fall in their hearts, that love wherewith you love me, and themselves in me. See Rom. 5:5.

{and I in them} Dwelling in their hearts by the spirit of faith and sanctification, Eph. 3:17. Perfectius eis notus, Euthymius; being more perfectly known to them.

CHAPTER 18

1. {He went forth with his disciples} Matt. 26:36. To show that he went out willingly to accomplish our redemption, understand by ταῦτα, these words, all that which this evangelist here records from the thirteenth chapter hitherto.

{over the brook Kedron} Mentioned, 2 Sam. 15:22; 1 Kings 15:13. It is (say some) the name of the valley, as well as of the brook running through the same betwixt Jerusalem and the Mount of Olives: it is a shallow brook: the Syriac translates it, ad transitum pedis; that is, a ford which may be passed over on foot. See on Luke 22:39. Over this brook and valley, went David and his soldiers weeping, up the Mount of Olives, 2 Sam. 15:23, 30.

2. {Judas, &c. knew the place} This he says, to show that Christ hid not himself: for in the night where could he more easily and certainly be found, than in that place, to which he often resorted in the night, Luke 21:37. This place Judas well knew, and that he should there find Christ, and Jesus knew that Judas would seek him there; therefore that he might according to his Father’s will, be found by Judas and suffer for the sin of man, he that could have avoided Judas’ finding, by going to some other more remote place with his disciples in the night and darkness undiscovered, would go into that very garden which he used to frequent, and Judas well knew.

3. {having received a band of men} Matt. 26:47; Mark 14:43; Luke 22:47, which he had obtained of the governor of the temple or rather which the priests and elders had entreated Pilate to assign for their assistance; that they might the more surely lay hold on him, and more securely bring him away with them: now though most probably their own Centurion commanded the company, yet because Judas was to bring them to the place where Jesus was, it is said that Judas received a band of men, &c.

{cometh thither} Into the garden, into which Christ entered, being now to expiate and satisfy for that sin also, which Adam (sinning in a garden) brought upon the world.

{with lanterns and torches} Jesus is apprehended as a malefactor, that we may be acquitted as innocent.

4. {went forth} That is, from that part of the garden where he was, towards them who came to apprehend him.

{whom seek ye?} He asks not as doubting, but to amate the guard, and that he might rather appear presenting himself, than be taken, as by force; seeing he wittingly and willingly offered up himself for our sins, as was prefigured in the law. See Exod. 35:5, 21, 22, 29; Lev. 22:21, 23; Num. 15:3 & 29:39; Deut. 16:10.

5. {they answered him, Jesus of Nazareth} They say not, we seek you, but Jesus, &c., as speaking to some third person: it seems then that they knew not Jesus present, speaking to them, though manifested with lights, and marked out by Judas’ treacherous kiss, and though often seen specially of the high priests’ servants, who ever noted him with a malicious eye. All which (as also the following words) shows, that he willingly offered himself.

{Judas also, &c.} Judas perplexed, in that, that the sign of his treason took not, and that he had in vain discovered himself, who probably hoped, that having saluted Jesus, the guard would presently have fallen in and laid hands on him, and so in the tumult, himself should not be discovered; he came no over to the disciples, from whose society he was departed, but stood with the enemies of Jesus.

6. {fell to the ground} No wonder: for as Augustine notes, Deus latebat in carne, the Deity was veiled in his humanity: Christ did this to make them know, that the arms, multitude and power they brought, could do nothing except God permitted: and to teach all obstinate enemies of his church, that they shall not be able to stand before his majesty judging in his glory, seeing they could not in his state of humiliation, and when their hour was, that they were permitted to judge him, then sustaining the person of a servant, and in their censure, a delinquent.

7. {then asked he them again} After that the same power which cast them down, permitted them to rise again.

{they said, Jesus of Nazareth} They persist in their obstinacy notwithstanding their present experience of a divine power casting them down at the word of Jesus: the most evident miracles can neither convert nor work upon the obstinate, until God turn their hearts.

8. {let these go their way} For he alone was to suffer for our redemption. He showed his love to them, unto the last: if you seek me only ἐμαυτὸν παραδίδωμι, Chrysostom, I yield myself to you.

9. {that the saying might be fulfilled} These are the evangelist’s words, concisely speaking, omitting these words, this he said, or this was done, that the saying, &c.

{of whom thou givest me} Ch. 17:12.

10. {Simon Peter having a sword} Matt. 26:41.

{the servant’s name was Malchus} He names the party, and where he was hurt, for the evidence of the story.

11. {put up thy sword} Christ prohibited him to smite, though in defense of his own sacred person; and he healed him that was hurt, though his enemy: to teach us first to do good to them, who persecute and hurt us. And secondly, that zeal must be limited by the bounds of every man’s own calling: we may not use the sword to private revenge. See Deut. 32:35; Rom. 12:19. Thirdly, that he willingly tasted that bitter cup of his passion. Fourthly, that he needed no external defense; he could have commanded legions of angels. Lastly, that no misinformed, or misplaced zeal is justifiable.

12. {and the captain} χιλίαρχος (see Acts 21:31), the tribune; some think these were such as we call high marshals, Henr. Bebel. de Mag. & sacr. Rom. A colonel or commander of a thousand soldiers, (of whose office and institution, see Fenestella de Magistrat. Rom., cap. 16) so the interpreter of Suidas gives it also; so he says σπεῖρα is a troop, or cohort: we may understand this command to be of a regiment, or cohort, as the Romans called it. For as Vegetius, lib. 2, cap. 6, de re militar., says, In una legione decem cohortes esse debere. So ibid. cap. 12, in one legion must be ten cohorts, the first whereof being the chief, consisting of 1105 footmen, and 132 horsemen, and being of the best quality, were commanded by the tribune; and were called cohors miliaria. See also Pomponius Laetus, de Magistrat. Rom. and Ra. Volaterran. de Magistrat. & sacr. Rom. However strong or full soever this armed company was, with those auxiliaries which the priests sent out with them, they could not take Christ until he yielded up himself, which this, οὖν, then, or therefore, seems to point at: then they took him, when he yielded; or therefore, because he rendered himself; otherwise, they were cast on the ground by his word only.

{and bound him} As a malefactor: this they did to please their impious governors: and this Jesus suffered to fulfill, that which preceded in his types, Isaac, Gen. 22:9, Joseph, Gen. 37:24, Sampson, Judg. 16:9 and the legal sacrifices which were bound and laid on the altar, and to deliver us from the bonds of death and hell, Ps. 116:3; Matt. 2:13.

13. {to Annas first} See Luke 3:2. Some conjecture that his house was in the way from the garden: others, that because no matter of great moment was acted at Annas’ house, besides his examining Jesus concerning his doctrine and disciples, v. 19, and that illegal and impious act of one of the servants smiting Jesus v. 22, therefore the other evangelists omit this part of the history, not so much as mentioning Annas, but so following the series of the history, as if from the garden they led Jesus first to Caiaphas, Matt. 26:57; Mark 14:53; Luke 22:54, but here it is manifest, that they led him to Annas first. See on Luke 22:6.

{high priest that same year} Annas was high priest; and this office was for a time of life by God’s ordinance, Caiaphas was his suffragan, which office might be for a year, and then another might succeed him therein (see on Luke 3:2). The suffragan was the Vicarius, or deputy of the high priest.

14. {now Caiaphas was he} Ch. 11:50.

{expedient that one man should die, &c.} So excellent is truth, that it does not only give some light to the dim eyes, but also sometimes break out of the enemies’ tongues: so Caiaphas prophesied: it was indeed expedient that this one man should die, that all men might not die eternally: indeed, ἡ σωτηρία τῇ οἰκουμένῃ ὁ θάνατος αὐτοῦ, Chrysostom, hom. 82. His death was salvation to the world: but this blind prophet understood not his own words.

15. {Simon Peter followed} Matt. 26:58; Mark 14:55; Luke 22:54.

{that disciple was known} It seems it was not John who wrote this Gospel, as some think, but some other of Christ’s disciples; as has been said formerly.

16. {spake to her that kept the door} Desired her to let in Peter.

17. {art not thou also one, &c.} Matt. 26:69; Mark 14:66, &c.; Luke 22:56, 57.

18. {for it was cold} Being in the night, near morning, and springtime, Matt. 26:58; Mark 14:54; Luke 22:55.

19. {the high priest then, &c.} See on v. 13.

{of his disciples, and of his doctrine} Probably he questioned him, why he gathered so many disciples, and what he taught them? All to find something whereof to accuse him of sedition or innovation.

20. {In secret have I said nothing} Nothing but that which I have, for substance, publicly preached, in the temple and synagogues.

21. {why askest thou me?} Whom you will not believe.

{ask them which heard me} Many strangers, many enemies heard me: examine these witnesses.

22. {with the palm of his hand} ἔδωκε ῥάπισμα, Syr. struck Jesus upon the cheek. See Matt. 26:67; Mark 14:65.

23. {but if well, why smitest thou me?} Thus he convinces his adversaries of injustice: complaining as infirm man, yet being also God omnipotent, so that he could easily have avenged it. But as Ambrose says, Serm. 20, in Psalm 118, Quæri maluit, quam vindicare: to give us example, he had now rather complain, than revenge. The impious servant smites the most holy Lord: this was not judgment, but violence.

24. {now Annas} Matt. 26:57. See on Luke 22:60.

25. {they said therefore unto him} Matt. 26:69, 70.

26. {one of the servants} Matt. 20:73; Mark 14:70; Luke 22:39.

27. {then Peter denied again} Matt. 26:74; Mark 14:71; Luke 22:60.

28. {then led they, &c.} Matt. 27:2; Mark 15:1; Luke 23:1. See Is. Casaubon exercit. 16, N. 76.

{the hall of judgment} Or Pilate’s house, or Pretory.

{themselves went not, &c.} Acts 10:28. It was not lawful by their tradition to accompany the Gentiles: especially, being to eat the Passover. This they make conscience of; but none to kill the Lord of life. See Acts 10:28 and 11:5.

{but that they might eat the Passover} That is, those sacrifices which they usually were to offer, at that feast of the Passover; (as some say) because the paschal lamb, they were (by the law) to eat the even before. Deut. 16:1. And certainly Christ with his disciples, had eaten the paschal lamb the even before he was apprehended, and led to Pilate, as it is clear, Matt. 26:17, &c.; Mark 14:12, &c.; Luke 22:7, &c. Others think otherwise, and that Jesus ate not the Passover the same day on which the Jews ate it, (against which the forecited places seem too express:) they say, because that they find no express place of Scripture clear enough, whence it may be gathered, those sacrifices to be offered on the seven days of unleavened bread, were ever called by that name: Deut. 16:2. Thou shalt sacrifice the Passover (פסח) &c., צאן ובקר of the flock of sheep, and herd, or bullocks. See hereof Num. 28:29, 14 and Deut. 16:2, &c. And you shall find these Passover-offerings expressly called פסחים pesachim, the plural of the word פסח, πάσχα. See V. Shindlar Pentegl. in פסח; 2 Chron. 35:8, 9, 70, εἰς τὸ φασεκ, &c. So Chrysostom understands τὸ πάσχα, τὴν ἑορτὴν πᾶσαν, the whole time of the solemnity of that feast of Passover. But what place of Scripture shows expressly, or by necessary consequence, that Christ ate the Passover, not on the same day on which the Jews did eat it? The first day of the feast of unleavened bread, Christ ate it, Matt. 26:17, &c.; Mark 14:12, &c.; Luke 22:7. Then it was by the law to be eaten. See Num. 28:16, &c.; Deut. 16:1, 2, 3, 4, At even, Deut. 16:6. And how can it appear that the Jews did not now observe the law on this behalf? Or that (as some think) their strict caution against defilement, making them uncapable (by the law, or their tradition) of eating at the feast, of their offerings, must needs relate only to that day on which the Passover was to be offered and eaten, or the first and last days of the feast? Seeing every uncleanness (whether determined by the law, or conceived to be so, by their tradition) did make them for the time incapable of eating things offered in sacrifice to the Lord, as Lev. 5:1, 2, &c.; Lev. 7:19, 20, 21; Num. 18:11, 13; Num. 19:20, or in their opinions so, if it were but conceived such by their own traditions.

29. {what accusation bring you, &c.} So Matt. 27:23; Mark 15:14. He said, What evil hath he done? For he knew that they had delivered him out of envy, Mark 15:10. Therefore though they had accused him as a perverter of the people, yet he also publicly professed, I find no fault in this man, Luke 23:4, 14. So also here, v. 38.

30. {if he were not a malefactor, &c.} As if they said, we are godly people, and would not accuse any but a malefactor: there is no cause why you should suspect our charity, or question our integrity (yet which of the prophets did they not persecute? Acts 7:52), so blind and presumptuous is hypocrisy: but if it be enough to accuse, who shall be innocent?

31. {judge him according to your law} This he spoke, either because he conceived it to be a matter of their religion, and so fit for the cognizance of their Sanhedrin: or ironically he derides their fury against right and equity; for the Romans permitted them no power of judicature in capital matters, as they confess, nor did they condemn any man to death for favor, or unheard. See Acts 25:16.

32. {that the saying of Jesus} How he should die condemned by a Gentile, (Matt. 20:19) and be crucified, John 12:33, for that was then the use of the Romans, and as the most grievous, so the most ignominious kind of death.

33. {then Pilate, &c.} Matt. 27:11.

{judgment-hall} Or Pretory, v. 28.

34. {sayest thou this thing of thyself} Is this your own prejudicate opinion of me? Or is this the objection of my accusers? Have they informed you so, or suggested anything to induce you to think, or suspect so?

35. {am I a Jew} What care I for the King whom the Jews expect? Or for their religion? I am no Jew: I ask not for any interest of mine own: it is the instigation of your own countrymen; they question whether you are their expected King Messias, and convent you as the author of sedition, under pretense of your affectation of that title.

36. {my kingdom is not of this world} Not that he governs not in heaven and earth: for though his kingdom be not of this world, tamen rex est, etiam in hoc mundo, Bernard in Epiphan., serm. 2. When Pilate had openly declared whose accusation it was; Jesus plainly tells him, that his kingdom was not secular, but spiritual; not of this world. So that he nothing intrenched on Caesar’s right; which he says, not that he might avoid death, but to show that he was unjustly accused.

37. {Thou sayest that I am, &c.} It is an Hebrew manner of concession; meaning, I am, as Mark 14:62, or you gather by my words that I am a king.

38. {What is truth?} What truth do you speak of? Whatever Pilate’s meaning was in this query, it is more improbable that he did not therefore inquire concerning truth, with a purpose to be instructed thereby, for he not so much as expected Jesus’ answer, but presently went out to the Jews.

39. {But ye have a custom} Matt. 27:15.

{one at the Passover} At the feast of Passover: not on the day wherein the Passover was to be offered, and eaten, that was now past (see on v. 28), but at the feast, which lasted divers days. See Is. Casaubon Exercit. 16, N. 31.

40. {then cried they all again} Mark 15:8, 13, 14; Luke 23:18; Acts 3:14. All his eager and malicious enemies: the major part of the people then present; otherwise it is very likely, that those that consented not to Jesus’ death, did not so cry out. See Luke 23:23.

{Not this man, but Barabbas} Such is the judgment of an impious world, condemning holy Jesus; and acquitting a murderous Barabbas, τοὺς μὲν ὁμοτρόπους αἰτοῦσι, Chrysost. hom. 83. They require and acquit their like.

CHAPTER 19

1. {Then Pilate therefore took Jesus} Matt. 27:26.

{and scourged him} That is, caused him to be scourged by his officers; possibly hoping thereby to appease the fury of the Jews. The Prophet Isaiah 53:5 foretells the effect, that with his stripes we might be healed.

2. {a crown of thorns} The crown is a sovereign ornament; and so was the purple robe (see Pompon. Laet. de Magistr. Rom. de Rege) in so much as that it was once accounted treason, for any private man to wear it: the Romans admitted it to kings (so says Jerome in Isai. 61, it is insigne regii decoris, &c.), great men in triumphs wore it, and others at sacrifices, and funerals: so that although they did this in derision of Christ’s kingdom, yet it did as it were proclaim him a king, and a sacrificer, by his death triumphant. See Is. Casaubon Exerc. 16, N. 79.

3. {Hail king of the Jews} Or God save thee O King, Syriac שלם לך shelom lech, peace be to thee, it was a common manner of salutation among them. So Judg. 6:23, שלום לך shalom lecha. So Judg. 19:20; 1 Sam. 25:6; 1 Chron. 12:18; Luke 10:5.

{smote him with their hands} Or gave him stripes with rods, ῥαπίσματα, ῥαπίζειν is of ῥαπὶς, virga, a rod, or switch. See on ch. 18:22.

4. {I bring him forth to you} For they would not enter into the Pretory. See on ch. 28:18. Therefore he caused Jesus after he had been scourged, to be brought out unto them; who were waiting before the Pretory, to attend what should finally be done to him.

{I find no fault in him} See ch. 18:38. You accuse him of many things, but upon serious examination thereof, I find in him no crime, no cause why I should condemn him; this shows that Pilate slighted all that they urged concerning his affecting to be a king; as either proceeding out of their envy and malice, or Christ’s otherwise pretending to a kingdom, than could at all be prejudicious to Caesar, and the state of Rome, had he, either by any secret, or public practices of Jesus, by drawing a dangerous party, providing arms and treasure, or casting out seditious words against Caesar or the state, (which things Pilate being the Roman deputy, would diligently inquire after) perceived any endeavor of Jesus, in their sense, to make himself king, he durst not have pronounced Jesus innocent, lest himself should have been impleaded, guilty of confederacy with him.

5. {wearing the crown of thorns} So bare he, and took away that curse of the earth, Gen. 3:18. This may have an allusion to that sacrifice taken by the head in the thorns, which Abraham found upon the same mountain, whereon Christ began his passion. See Gen. 22:2; 2 Chron. 3:1 & Clem. Alexand. Paed., l. 2, c. 8.

{behold the man} Behold what a king you are afraid of: or this he said to move them to compassion, whom they saw and knew causelessly torn with whips.

6. {they cried out saying, crucify him, &c.} ἐκραύγασαν: it imports, an importunate confused vociferation or yawling out; such as troubled crows make, when they cry altogether: so Eustat. κράζειν and κρώζειν, is said de cornicibus & corvis. So Clem. Alexandr. ad Gent. uses the word, οὐ κρώζοντα, οὐ κλάζοντα, &c. They who could allege nothing against Christ, cry him to death with noise of multitudes, by so much more violently reasonless, by how much more reason the judge alleged to appease them. So cried the multitude against Paul, Acts 22:22. So cried the Ephesians for their Diana, Acts 19:28. So the heathens were wont to cry in any public calamity, Christianos ad leonem, cast the Christians to the lion. Tertul. adv. Gent., cap. 40.

{take ye him and crucify him} This expresses Pilate’s indignation at their clamorous proceedings, as Chrysostom notes: he permitted him not to their power to kill, which the Romans gave them not: but in effect denied to be a servant to their unjust passion, which the following words seem to intimate.

7. {We have a law} By their law a blasphemer ought to be stoned to death, Lev. 24:16, which might justly have taken hold on themselves, it could not on Christ; for he is indeed the Son of God: but here appears the daring impiety of the wicked, wresting laws to their own lusts, thereby to take away the righteousness of the most innocent, and to condemn even Christ himself.

8. {he was more afraid} Hitherto the innocency of Jesus made him fear to condemn him, though so many confused outcries sounded in his ears; sometimes the law, sometimes necessity of state, and Caesar’s right was pretended: yet fluctuant between these, and his own fear, his conscience told him that Jesus was innocent: and now a sharper scruple touches him, lest he should condemn one more than a man, and that prove true which they objected against him for a crime, that he was indeed the Son of God.

9. {whence art thou?} Of what parents? The Jews’ last article, and Jesus’ own former speech, ch. 18:36, 37, that his kingdom was not of this world, increase his jealous fear: Jesus knowing that Pilate would at last comply with the Jews’ fury; and being now to die, not for himself, but for us, answered not to this, as they who plead to be delivered.

10. {Knowest thou not that I have power, &c.} By this, Pilate condemned himself, when confessing that he had power to release him, he would yet without any fault crucify him, to ingratiate with the Jews: mala potestas licere quod noceat, Ambros. in Psal. 118, serm. 20, it is an evil power to be able to mischief.

11. {except it were given thee from above} Except God gave it you (as ch. 3:27, 31) or permitted it to you, however great your authority, and the strength of the wide-spreading eagle’s wings, the Roman empire be, you could do nothing at all against me, did not God for the present permit you to do that which is in order to the performance of his holy will for my suffering, to redeem his elect.

{hath the greater sin} Greater sin than thine, the Syriac has it, as comparing Pilate’s sin in condemning Christ for fear, with the high priest’s sin, delivering him up to Pilate for malice; or he taxes the Jews in that they sinned against God, for whom judges must judge, and whose office it is to defend the innocent: and against Pilate, whose authority their importunity abused and misled; and against holy Jesus the Lord of life, whom for envy they delivered.

12. {Whosoever maketh himself a king} That is, pretends to be a king.

13. {the pavement} Λιθόστρωτος, a kind of rich pavement of stones artificially wrought and joined together. See Plin., lib. 36:25, cap.; Ezek. 40:17 and 42:3. It is called רצפה ritspah of רצף stratus lapidibus, Syriac ריצפתא דכאפה ratziphatho deciphe, a pavement of stone: but in Hebrew it is here called Gabbatha, [Chaldaea forma est vox, significat autem altum & editum, &c. Vatabl.] of גבא gabah, which signifies, to be raised up, or made high: the word here used by the Greek λιθόστρωτος, is compounded of λίθος, a stone, and στρώννυμι, to strew or pave, and imports a place raised (as tribunals used to be, that the judges might with convenience see and hear, and be seen and heard) and curiously paved with stone. See C. Rodigin. Lect. ant., lib. 17, cap. 9. The evangelist here uses the word γαββαθᾶ, made of the Hebrew.

14. {It was the preparation} παρασκευὴ τοῦ πάσχα, a day wherein they prepared themselves, and those things which were necessary to that solemnity: or a parasceve of the Passover; one day of the feast, which Mark 15:42 is plainly said, to be the προσάββατον, the day before the Sabbath. See also v. 31.

{about the sixth hour} That is, about noon. If we compare this place with Mark 15:25, it will appear that Mark saying it was the third hour when they crucified him, reckoned according to the Jews’ account; who began their artificial day from sunrising, but John according to the Roman account in use with us, who begin our day from midnight, and so this sixth hour was their first, our sixth in the morning; between which and the third hour, (our ninth) in the morning, were acted many things omitted by the evangelist, and related by the rest, as his sending to Herod, Luke 23:7, &c., he questioning with him in many words, the chief priests accusing him before Herod: Herod’s soldiers arraying him; and mocking him, sending him again to Pilate, and which took up the three hours, between Pilate’s first sitting, and his giving the final sentence on Jesus, and the execution thereof in fastening him to the cross.

{behold your king} This he speaks in scorn.

15. {We have no king but Caesar} They acknowledge that the scepter was now departed from Judah, and therefore had not malice blinded them, they would have understood that mark of the Messias coming at that very time. See Gen. 49:10.

16. {then delivered, &c.} Matt. 27:26; Mark 15:15.

17. {and he bearing the cross} Which they had prepared to crucify him on. Crucifying and bearing the cross, was a capital punishment; and putting to death after the Roman manner: they made him bear it till they found Simon of Cyrene, whom they compelled to carry it for him. See Luke 23:26. See note thereon.

{Golgotha} The place where they executed malefactors, on the north side of the Mount Sion, Hieronym. de locis Hebraicis, Euseb.

18. {two other with him} According to prophecy, Isa. 53:12, he was counted with the transgressors.

19. {And Pilate wrote a title} Christ upon his cross is entitled king, by his hand, whose mouth condemned him for aspiring to a kingdom. See Matt. 27:37; Mark 15:26; Luke 23:38.

20. {Hebrew, Greek, and Latin} God’s providence so disposing it, that many might read it; for unto these feasts at Jerusalem came men of several nations. See Acts 2:5. It was the fashion of the ancients to signify to the public, the cause of any delinquents’ sufferings, either by the voice of a crier, or by setting it up written in capital letters. See Spartian. in Severo, Lamprid. Alexand., Sueton. Caio.

21. {Write not the king of the Jews} They were afraid that this would be too much honor to Christ, and ignominy to themselves among the nations, when they should hear that they had crucified their king; therefore they desired that the title might be so altered, that Christ might thereby seem condemned for his ambition, not their importunate malice.

22. {What I have written, &c.} That is, I will not change it; for so it seems their custom was: the public tables containing the decrees of their proconsuls, once published, might not be reversed. See Apulei. Florid., l. 1, sub finem.

23. {Then the soldiers} Matt. 27:35; Mark 15:24; Luke 23:34. The soldiers of the Roman garrison, who put him to death.

{woven} Of one piece without seam. See hereof Is. Casub. Exerc. 16, num. 117.

24. {They parted my raiment} Ps. 22:18. They made four parts of his raiment, beside the seamless coat, which they agreed not to make useless by dividing it, but to cast lots for it, which of them should have it whole to himself, they cast lots for the other four parts, according as they had agreed for to divide, but here they again put the coat to another particular lot. See Matt. 27:35. This part of the history, John more exactly records than the other evangelists to show, that as all other things foretold by the prophets, concerning the sufferings of the Messias, so even this concerning the parting of his garments, was fulfilled in Christ’s passion, declaring him to be the promised and expected Messias and Savior of the elect, to whom all the prophecies so punctually agreed.

25. {Cleophas} Or Clopas. See Luke 24:18.

26. {whom he loved} John, who wrote this Gospel, ch. 21:24.

{Woman behold thy son} Meaning, I commend you to his care and charge, that he may keep you in your age: a singular pattern of piety, amidst such torments to be careful of his dear mother.

27. {unto his own home} εἰς τὰ ἴδια, as c. 1:11. Syriac interpreter, apud se, Epiphanius haeres. 78:10, gives it, πρὸς ἑαυτὸν, unto himself, to his house, care and custody.

28. {that all things were now accomplished} That all things were thus far forth accomplished in the great work of our redemption.

{that the Scripture might be fulfilled} Ps. 69:21. As all other prophecies, in every particular, concerning the sufferings of the Messias were exactly fulfilled in Christ’s passion, so was this, their giving him, thirsting, vinegar to drink.

29. {a vessel full of, &c.} They were wont to give those who were to be executed, vinegar, or sharp wine mingled with myrrh (Mark 15:24); some say to stupefy them; it may be to keep those from fainting, whom they would longer torment: the soldiers gave it him instead of drink, out of barbarous inhumanity, and impiety mocking him, but God’s providence turned it (as all other their actions, with whatsoever intention designed) to the clear demonstration of his truth really fulfilled in Christ.

{put it upon hyssop} Not that hyssop grew in those parts so high, as to be used in place of a reed, as some think; see Is. Casaubon exercit. 16, N. 126. See 1 Kings 4:33, where it is reckoned among the small plants: probably they bound hyssop to the reed or cane (mentioned Matt. 27:48) and put the sponge filled with vinegar on the top of the same, that they might reach it to his mouth; as that which (as some physicians affirm) being used with vinegar would keep from fainting: possibly for some such end they made their Hyssopites, Plin., lib. 14, cap. 16, hyssop wine. See Plin. 21, cap. 1, sub finem; Dioscor., lib. 5, cap. 50. This herb was in use, in their sacrifices and lustrations with water, Exod. 12:22, you shall take אגודת אזוב aguddah ezob, a bundle of hyssop, 70. δεσμὴν ὑσσώπου, and dip it in the blood, that is, in the bason, and strike the lintel, &c. See Lev. 14:4; Num. 19:18. Because this sprinkling with an hyssop bunch was the last act in their ceremony of cleansing, David for a sign of his sins’ remission, prays, Ps. 51:9, cleanse me with hyssop, οὐδεμίαν ἄφεσιν ἁμαρτημάτων εἰργάζετο, αἴνιγμα δὲ τι σημαίνει, says Suidas, hyssop could not work any remission of sins, it signified a riddle or mystery: certainly neither could the blood of bulls or goats herewith sprinkled, take away sin; but that only which was hereby signified, the sacred blood of Christ. The apostle expresses the ceremony, Heb. 9:19, 20. Moses took the blood of calves and goats, with water and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, this is τὸ αἷμα τῆς διαθήκης, the blood of the testament which God enjoined unto you: now the law had but a shadow of good things to come, Heb. 10:1. Suidas therefore says well, τύπος ἦν ἐκεῖνα τῶν σωτηρίων παθημάτων: these were types of (Christ’s) saving passions. Christ therefore said, in the institution of the seal of the new covenant, this cup is, ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, the new testament in my blood, Luke 20:21, now presently to be shed, the old testament signifying the same, was that before mentioned, Heb. 9:19, 20. Whatever the soldiers intended in this act of theirs, of binding the hyssop, or shedding Christ’s blood, God’s providence disposed it all so, that we may herein learn that comfortable doctrine concerning the cleansing of our sins typified under the law, but performed in the blood and passion of Christ.

30. {it is finished} That is, man’s redemption; and all the ceremonies of the law, are fulfilled and ended in the exhibition of that truth which they prefigured: he speaks here of that which presently should be; and in the yielding up his ghost was accomplished. See ch. 17:4.

31. {for that Sabbath was an high day} Μεγάλη ἡ ἡμέρα, a great day, that is, a very solemn day, in respect of the concurrence of a double celebrity: the Sabbath, and a day of this feast of Passover: (see Num. 28:17, 18. So here ch. 7:37, the last day of the feast is said to be, that great day of the feast) so that they might not take him down thereon.

32. {brake the legs of the first} The soldiers which crucified them came and broke their legs to dispatch them, after they had obtained it of Pilate, v. 31, that they might not remain upon the cross on the Sabbath; therefore when they saw Jesus dead already, they saved that needless labor: this did God’s providence dispose so, because he was shortly to rise again: for though he could as easily have made his bones whole, as cure his heart-wound, and rise again from the dead; yet other concurrent difficulties hindering the faith of infirm men, he would not have this added thereto.

34. {there came out blood and water} They pierced his side, to prove if he were indeed dead, or otherwise to make him sure; this water and blood forthwith issuing out showed that he was truly dead, the pericardium which keeps that water about the heart, being pierced: thus was fulfilled that which was foretold, Zech. 12:10, and they shall look upon me whom they have pierced, as v. 37. Thus came Jesus by water and blood, 1 John 5:6. Thus was there a fountain opened to the house of David, and the inhabitants of Jerusalem (even to all the elect) for sin and for uncleanness, Zech. 13:1. This was done that the enemies might not object that he rose again, because he was but half dead on the cross, and so, taken down, revived: to testify the contrary truth, John so seriously affirms (v. 35) the certainty of his death, his heart-blood streaming out, which he saw that stood by the cross.

35. {He knoweth that he saith true} He knows exactly, and certainly, who was so near an eyewitness, that he could not be deceived therein, as they easily may, and often are, who take up things upon the bare report of other relaters.

{that ye might believe} That is, that Jesus was truly dead, his heart being thus pierced.

36. {that the Scripture might be fulfilled} Exod. 12:46; Num. 9:12; Ps. 34:20, that those types might be accomplished in Christ the truth which they prefigured. So it appears that Christ our Passover is offered, 1 Cor. 5:7, and that he is that only Lamb of God which takes away the sin of the world, ch. 1:29, and that which was here done fell not out by chance or the counsel of man, but by God’s all-disposing providence, working by her impious murderers of Christ, that which his own hand and counsel had preordained, as Acts 4:28.

37. {they shall look on him, &c.} Zech. 12:10. Whom they thus wounded on the cross. This the Psalmist (speaking of the parting of his garments, &c.) records also, Ps. 22:17, they look and stare upon me: and in the judgment, every eye shall see him, and they also which pierced him, Rev. 1:7. Happy shall they be who with the eye of faith now look up to him, as the wounded Israelites to the brazen serpent; as those happy heart-wounded converts, Acts 2:37, at Peter’s sermon, look back on him whom their sins have crucified, in true faith and repentance for the remission of those their sins—that they may be saved.

38. {after this Joseph, &c.} See on Matt. 27:57 and on Luke 23:50, 51.

{but secretly} Before Christ’s death, secretly; but now he declared himself to be one of Christ’s disciples.

{for fear of the Jews} Who had determined to excommunicate any that confessed Jesus to be the Christ, ch. 9:22.

39. {Nicodemus which at first, &c.} Ch. 3:1, 2.

40. {in linen clothes, &c.} Because they had not time then perfectly to embalm him, the Sabbath being so near. This was done by God’s providence, that these men should give Christ an honorable burial, that it might be more remarkable; which would not probably have been so, if some poor or obscure persons had performed this office: and had his own apostles, or any of them been so daring as to have done it, the adversaries would possibly have said, that they had conveyed him away, and not indeed buried him: but this objection was taken away, and the Jews were therein convicted by the testimony of some of their own; and those honorable persons.

41. {was a garden} In a garden the first Adam fell, in a garden the second Adam was buried, and rose again; as we fell in Adam, we shall rise in Christ. See Is. Casaub. exercit. 16, N. 134, 98.

{wherein was never man yet laid} God’s providence so ordaining it; lest any caviller should say, that it was some other body not Christ which rose again: or that he rose again by some other’s virtue, not his own, as 2 Kings 13:21. in aliena sepultura ponitur, qui pro aliorum moriebatur salute, Augustine de temp. serm. 133, he was laid in another man’s sepulcher, who died for others’ sins, not his own.

42. {the Jews’ preparation day} Verse 14. John speaks here, as of a thing already antiquated and abolished: for the Lord’s day, our Sabbath, was observed by the Christians when he wrote this Gospel. The Jews’ preparation, was our Friday, and their Sabbath our Saturday, and the Lord’s day, which we observe from the resurrection of Christ, their first day of the week, ch. 20:1; Luke 24:1; Mark 16:1, 2; Matt. 28:1; 1 Cor. 16:2; Rev. 1:10.

CHAPTER 20

1. {The first day} See on ch. 19:42; Matt. 28:1; Mark 16:1, which is with us the Lord’s day: τῇ κυριακῇ ἡμέρᾳ, on the Lord’s day, Rev. 1:10.

{when it was yet dark} She departed from home before day, and by that time she came to the sepulcher, the sun was about to rise, Mark 16:2. This was the first day of the week, τῇ δὲ μιᾷ τῶν σαββάτων, here τῇ μιᾷ is put for τῇ πρώτῃ: the one day; that is, the first. So Gen. 1:5, יום אחד jom echad, 70. ἡμέρα μία, the first: the same Gen. 8:5 gives, חד, τῇ πρώτῃ, the first. So Dan. 9:1, which manner of speaking the apostles also retained in the Greek, Matt. 28:1; 1 Cor. 16:2. See Is. Casaub. exer., c. 16, N. 170.

{unto the sepulchre} These women named, Mark 16:1, came to embalm him; which, for want of time they could not before do. See ch. 19:40.

{and seeth the stone taken away} For the angel descended and rolled it back, Matt. 28:2.

2. {other disciple whom Jesus loved} Ch. 13:23 and 21:20.

4. {the other disciple did outrun Peter} Both made haste to know what the matter was (οὐδὲ γὰρ φέρει τὴν ἀναβολὴν ὁ ζῆλος, Nazianzen orat. 18, zeal (and love) brooks no delay), but with unequal strength: John being young, and so of better agility, came first to the sepulcher: see on Luke 24:12.

5. {and he stooping down} παρακύψας, the word is of that which signifies to hold down the head to see, or look into, James 1:25, whoso παρακύψας looketh into that perfect law, &c. The door of this sepulcher was low, and the vault of such depth digged into the rock (in manner of a cave) Matt. 27:60, that without stooping down they could not see into it: it may have this moral; the mysteries of our salvation accomplished in the death, burial, and resurrection, of our Savior, can be looked into by none but those who stoop to see: they admit no eyes of the proud to view them.

6. {Then cometh Simon} See on Luke 24:12.

7. {the napkin that was, &c.} See Luke 24:12. It was now light enough to see the white clothes there lying. See Matt. 27:59; Mark 15:46; Luke 23:53; John 11:44, and thus God’s providence had disposed, that even these small, and things, to man’s judgment not much considerable, should serve to the evidence of the truth of Christ’s resurrection, and the refutation of the false report of the Jews, that his disciples stole away his body out of the sepulcher; for in all reason and probability, they would not have carried him away naked but in the linen in which Joseph and Nicodemus had interred him.

8. {and believed} That Christ’s body was taken away according to Mary’s report: for as yet they knew not the Scripture, that he must rise again from the dead, v. 9.

10. {went away again} They made haste away, while yet but few were stirring about, for fear of the implacable malice of the Jews.

{to their own home} Where they before were, and from whence they ran to the sepulcher: finding there nothing certainly appearing to their sense, but only their missing of the body of Jesus, which possibly they might think was stolen away. See v. 13. They returned to the rest of the disciples, wondering with themselves how these things could so be, and what would be the issue, Luke 24:12, relating to the rest, that Jesus’ body was not in the sepulcher where it was laid, Luke 24:24, and silently expecting the event.

11. {But Mary stood without, &c.} Peter and John made haste away, lest notice should have been taken of them, as Christ’s disciples; and here the weaker sex showed more strength of resolution.

{weeping} Not yet understanding the mystery of Christ’s resurrection, she vented her grief with tears.

{she stooped down} See on v. 5. Either moved by the splendor of the angels, or some noise by them made. She was not yet satisfied with others’ report, but as in the loss of that which we dearly love, conceives hope against sense and reason; and, as Gregory says, hom. 25, amanti semel aspexisse non sufficit: a lover is not satisfied with one look: nor looked she in vain, to whose better information God sent his glorious ministering spirits.

12. {seeth two angels} Whether she knew them to be angels, or supposed them to be men, it is not here expressed: in white clothes, or garments.

{the one at the head, &c.} That is, at that part of the sepulcher where the head of Jesus was laid when they buried him.

13. {Woman, why weepest thou?} That is, weep not: it is not now a time to weep, but to rejoice: they said more unto her, which the other evangelists mention; but this omits: this is a speech mixed of reproof and comfort.

{she saith unto them} Surcharged with sorrow she considers neither who these glorious creatures were, nor much what they said to her, but minds only the occasion of her own present sorrow.

{they have taken away my Lord} Friends, or enemies, I know not whether, have conveyed away the body of my dear Lord Jesus, here buried: so too much passion makes one for present uncapable of reproof or comfort.

14. {and saw Jesus standing} Hearing some behind her, or perceiving by the angels’ gesture, or countenances, some other present, she looked back.

{knew not that it was Jesus} She saw, but knew not him she sought. See Luke 24:16. Mark 16:12. Matt. 28:17. Probably, he would not suddenly be known to her, lest now rising from the dead he might have affrighted her, which this, her slowness to believe (being before instructed concerning his death and resurrection, and now again by the angels) justly deserved: yet see the mercy of Christ; she first found him, who most affectionately sought him.

15. {Jesus said unto her} He well knew why she wept, and for whom she wept, but thus he takes occasion to manifest himself to her.

{Sir, if thou hast borne him hence, &c.} Probably she might suppose that he had overheard, what she answered the angels, therefore she replies as presupposing it: if thou hast borne him hence; yet she did not aspire to the thought of Christ’s divine power to raise him from the dead: so hard is it to shake off the deluding dreams of flesh and blood.

16. {Mary} In this familiar and usual compellation, she understood that it was Jesus which spoke to her.

{Rabboni} Sudden joy intercepted what she might more desire to say: this has the force of an interrogation; Is it my Master? My Lord Christ? See on ch. 1:38.

17. {touch me not} She being too much addicted to sense, Christ would teach her to lift up her mind to the consideration of his state of glory in heaven, where we must find him now with the eye of faith, not bodily senses, 2 Cor. 5:16. According as Augustine says to Paulinus, ep. 59, he would intimate, tactum spiritualem, i.e. accessum fidei, se requirere: that he now requires a spiritual touching; that is, that we come to him with faith, whereby we believe him to be on high with the Father: and he would now show her, that she must attend another office, which was to testify his resurrection from the dead: as if he had said, you need not make so much haste to touch my feet: I am not yet ascended, neither shall I so quickly, but you may be assured, by seeing, hearing, and touching me, that it is I who now am indeed risen from the dead; the pledge and assurance of your life and resurrection. See on Matt. 28:9.

{my brethren} The disciples. See on Matt. 28:10. Notwithstanding they had been scattered, and Peter had denied him in his great infirmity; yet without exception to him, he calls them his brethren.

{my Father, and your Father} Mine by nature, yours by adoption. Cyril. Hieros. Catec. 7 and 11.

18. {Magdalene came and told, &c.} This evangelist records not how Jesus appeared to her with the other women as they were going to tell these things to the disciples, which, Matt. 28:9, is recited.

19. {Then the same day} Mark 16:14. Luke 24:36.

{when the doors were shut} Shut (either because it was night, or for fear of the Jews) but he could make them open to himself, as he afterward did for Peter, Acts 12:10.

{Peace be unto you} This was an Hebrew manner of salutation; who by peace, meant all prosperity. See on Matt. 28:16.

20. {He shewed unto them his hands, &c.} Which were pierced with nails fastening him to the cross: thus confirms he them by all means, that they might be assured, that it was he who was indeed risen from the dead; lest otherwise they might have thought it had been but some apparition, or some other body, and not he. See on Luke 24:40.

21. {As my Father hath sent me} He gave them a mission, and charge before, but as preachers to warn the Jews to hear Christ: but now he sends them as apostles, and ambassadors into the other nations: committing that ministry to their execution, which himself had performed in teaching: he appoints them and their successors his surrogates in his absence. See Eph. 4:11. And that their authority to preach, might be understood to be God’s own ordinance, he tells them, that as his Father sent him, so he sends them to preach to all nations in his Name. See ch. 6:38. Mark 16:15. Matt. 28:19. Christ speaks the same truth by the apostles and ministers of the Gospel, which himself preached when he was conversant with men on earth.

22. {he breathed on them} By this sign prefiguring what they should receive; to wit, the gifts and graces of the holy Spirit, proceeding from the Father and the Son.

23. {Whosesoever sins ye remit} Matt. 18:18. This power is equally given to all the disciples, and their successors respectively; first in respect of the doctrine of faith, and repentance, as the key of heaven committed to their ministry, which (according as it is received and obeyed) binds or looses; if we believe and repent here on earth, God forgives in heaven; and it is the minister’s office to preach the same in general, and to apply it particularly, for the comfort and instruction of the truly penitent. Secondly, in respect of the power of excommunication and absolution, which is in discipline, that the spirit might be saved in the day of the Lord, 1 Cor. 5:5.

24. {called Didymus} See on ch. 11:16. Thomas recited under the character of one of the twelve, is spoken of ch. 11:16. We may not understand this with relation to the number of the apostles now being; (for Judas was gone to his own place, and Matthias was not yet chosen into his office, Acts 1:25, 26) but that which had been, when Jesus had first chosen twelve apostles, according to the number of the tribes of Israel.

{was not with them} Probably he was not yet returned (after they had been dispersed for fear) to the company of the apostles.

25. {I will not believe} So dangerous is it to be once absent from holy assemblies where Christ will be present (Matt. 18:20) to indulge to our own sense, to measure things divine and spiritual by our own carnal reason, and to give ourselves laws of believing.

26. {his disciples were within} Within the house where they remained, verse 19. For they or some of them, having been well known to divers in Jerusalem, they could not stir much abroad without great danger; the heat of the Jews’ rage being yet very little abated; (neither could they before go away out of the city, the feast of unleavened bread being not ended) now Thomas, however weak, and disbelieving their report and firm testimony concerning the resurrection of Christ, the main and fundamental article of our belief, yet would he not separate from their conventions.

{Jesus came, &c.} On the eighth day after his resurrection; that is, the next Lord’s day. Where Jesus was in the mean time, the Scriptures being silent, we may not curiously inquire: more safely note that Thomas being then with them it appears that neither did he in unbelief separate from the church representative, nor did they desert him, or abstain from communion with him, for so great an infirmity as was expressed in his professed unbelief: therefore Jesus came to them who has promised the blessing to the unanimous, Ps. 133 and Matt. 18:19.

27. {reach hither thy finger} Christ made such use of Thomas’ present unbelief, that he thereby left the truth of his resurrection, more certain and undoubted unto us: mark the admirable clemency of Christ, for one soul’s sake, he would appear again, and show his wounds to all the rest.

28. {my Lord, and my God} Here Thomas confesses his faith (which Christ approves, verse 29), veram in illis cicatricibus patientis ac resurgentis virtutem divinitatis agnoscens. Fulgent. de incarn. et Grat. D. Jesu &c. 11. Acknowledging in those wounds of him that suffered and rose again the true power of the deity; without which he could not have risen again. Thus Thomas spoke, as one coming to himself again: and this abrupt speech imports a vehement admiration, at Christ’s mercy, and his own stupidity and dullness to believe: it contains a short, but absolute confession of faith; he collecting from his resurrection, that Christ was the very Messias, Redeemer, and Lord of all (see Rom. 1:4) and with an explicit faith, professing his own interest therein: so far did his faith now excel sense, on which he before so much depended, that he who felt only the manhood, believed and confessed the united Deity of Christ: so soon can God change pertinacious unbelief into saving faith. See Acts 9:2. Gal. 1:23, 24. Thomas twice emphatically repeats, my, to declare that he now spoke out of deep and serious sense of faith. So God permits his to infirmity, and some slips; as that in their recovery, themselves and others, are more confirmed. See on verse 27. plus enim nobis Thomæ infidelitas, ad fidem, quam fides credentium discipulorum profuit, &c. Greg. hom. 26 in Evang. For Thomas his doubting more advantages our faith, than the faith of the believing disciples: if Thomas had not doubted, we had not been so assured that it was indeed the same Christ, who was crucified, dead and buried, and risen again; his doubting, put that out of doubt.

29. {they that have not seen} Which shall hereafter believe through the preaching of the Gospel, though they see me not in the flesh, or these wounds now showed you.

30. {many other signs} Ch. 21:25. He did these in the presence of his disciples to confirm them; after his resurrection, we read not, that he ever appeared to the wicked, or showed himself to them after his resurrection from the dead: he reserves that to their greater terror in the day of judgment. See Rev. 1:7. Acts 10:41.

{which are not written in this book} As being sufficiently recorded by the other evangelists: or forasmuch as God knew that to be sufficient which is written. See 2 Tim. 3:15.

31. {But these things are written} These things which Jesus taught and did: as a father (says Optatus l. 5) having many children, while he lives, and is present with them, governs them himself, and needs no will and testament; but drawing towards his end, fearing lest after his decease, his children may fall out, he calls witnesses, voluntatem suam de pectore morituro transfert in tabulas diu duraturas; out of his dying breast he translates his will, on long-lasting tables, if any controversy happen, non itur ad tumulum, sed quæritur testamentum: et qui in tumulo quiescit, tacitus de tabulis loquitur vivus: they run not to the grave (of the dead) but seek the will and testament; and so he that rests in the grave, in those silent tables speaks his mind, as if he were alive: he who made his will is in heaven; yet thus, his children consult with him: so Christ being bodily present with his church, did teach and govern them; but at last ordered that his will and testament should be written, for a constant rule of faith and manners, to all his children on earth, until his coming again to judge.

{that ye may believe} For, faith in Christ, and our salvation thereby, as it was the only scope and end of Christ’s doing of miracles, so was it of the evangelists recording the same.

CHAPTER 21

1. {Sea of Tiberias} The sea of Galilee (John 6:1), so named from that adjacent province, or city of that name near to it: of old it was named כנרת Chinnereth. Num. 34:11. Deut. 3:17. Josh. 11:2 and 12:2. Chaldee גינוסר Ginosar: 70. Κενερέθ, Χενερέθ. See on Luke 5:1. John 6:1. Jerome de loc. Hebr. calls it, Chennereth the bound of Judea, in the tribe of Nephtalim: Herod called the city Tiberias, in honor of Tiberius Cæsar, Jerome ib. They since called it Tabaria. Adricom. Theatr. ter. S. Zabulon, Ptolemy, Strabo, and other Greek authors, call it as in the Gospel Γεννησαρέτ. Matt. 14:34. See Tremellius’ note thereon. Joseph de bel. Jud. l. 3, c. 18, calls it Genesar. Pliny l. 5, c. 15. This lake Genesar is sixteen miles long, and six miles broad; beset with pleasant towns: on the west thereof stood Tiberias; it abounded with divers sorts of fishes: the river Jordan runs through it. Adricom. q. s. The apostles, according to the command of Christ, and the admonition of the angels, after his resurrection, the days of unleavened bread being ended, leaving Jerusalem, went to Galilee. See Matt. 26:7. Matt. 26:32.

{on this wise shewed he} He sets down the time, place, persons, occasion, and manner of Christ’s appearing to them, to show the evidence and certainty of his resurrection.

2. {Nathanael of Cana} See ch. 1:49. Some think this was he who is called also Βαρθολομαῖος, Bartholomew, the son of Tholomew, of בר bar, a son, and תלמי thalmai. Num. 13:23. Judg. 1:10. 70. Θελαμί or Θολμί.

3. {I go a fishing} For though they were fishers of men, they were not yet sent out, neither had they received those visible gifts of the Holy Ghost, which were to furnish them out to that great work of preaching the Gospel to all nations; moreover, they wrought in their callings, to supply their present necessities, as Paul also sometimes did, 2 Thess. 3:8. See Luke 24:49. Therefore he acquaints the rest with his purpose, that they might join with him; which they accordingly did.

{we also go with thee} We will go with you, and join with you in fishing: for albeit the word be of the present tense; yet because it relates to an action not present, but future, it is well interpreted by the future. It may be the evangelist, who was one of them, would hereby express their present assent and readiness of mind upon the first motion of Peter, as also their certain resolution to go.

{that night they caught nothing} Thus the providence of God disposed it, for the more clear evidence of the ensuing miracle: had they caught anything the power and presence of Christ had not so clearly appeared, in this sudden success: all labor and endeavor of man is vain, unless God bless it with success, Ps. 127:1. See Gen. 11:7, 8. Hag. 1:6, 9, &c. Deut. 28:13, &c. God often exercises the patience of his: should all our labors succeed well, how few would beg God’s assistance? How seldom would men acknowledge his blessings?

4. {When the morning was now come} He expected until these disciples (weary with successless labor, and out of hope to get anything) would leave work; to declare that the opportunity and time which God takes to supply and relieve his, is then, when there appears to them least hope of help from second causes.

{but the disciples knew not, &c.} Either because it was not yet clear day, or because of the distance, they being so far from shore; but specially because Jesus would first be known by the miracle; and then by his countenance.

5. {children have ye} Or, Sirs.

{have ye any meat?} Have you taken anything? Have you anything to eat? As the Syriac has it: he asks as one who came to buy; but his purpose was in his eating, to testify his resurrection from the dead, and to give them assurance thereof by a further manifestation of himself unto them.

6. {cast the net on the right side} Thus he counsels them, as some ordinary person; the right side of the ship, is that which is one right hand of him that sits at the helm, which the seamen call the starboard side: he assigns one certain part of the ship, ne fortuita videretur captura, Euthymius: lest it should (rather) seem that they had taken such a draught by chance, than divine providence.

7. {it is the Lord} It is Christ who has thus admirably blessed our labors in this draught of fishes.

{girt his fishers coat unto him} Some close linen coat, which hindered not his swimming.

{for he was naked} Before he put on this, he had something on; for we may not simply understand that he had none other clothes on: 1 Sam. 19:24, it is said that Saul stripped off his clothes, and laid down naked all that day and all that night; that is, he put off his kingly robe, not all other his clothes. So walked Isaiah the Prophet, naked, and barefoot, Isa. 20:2; that is, without his Prophet’s garment. We may not think he went stark-naked to the discovery of his shame, and contempt of his person: and so Peter here was naked; that is, had not on that usual outward garment with which he used to go in public: except we shall understand, that he in his work of fishing had only the coat here mentioned on his otherwise naked body, which, hearing that it was the Lord, he presently girded so close to him, that it might not hinder his swimming ashore, and so hide his nakedness: but this shows with what diligence they had labored without success, until Christ came to them.

{cast himself into the sea} He leapt overboard to swim ashore, that he might come to Jesus (which the Syriac adds) impatient of the delay, which the ship must necessarily make, being to bring such a draught to shore: serum æstimans si cum cæteris navigio perveniret. Ambros. in Luc. sub. fin. Esteeming it too late to come with the rest in the ship: he valued no gains, but to come to Christ.

8. {dragging the net with fishes} σύρω, is properly to sweep the ground, as they do who fish with trawls, or draught-nets, whose plummets sink the lower part of the net to the ground, lest the enclosed fish should escape.

9. {they saw a fire of coals there, &c.} It seems while they were laboring in an ordinary calling, that Jesus (ever mindful of his) prepares food for them by an extraordinary way, against they came ashore, weary and hungry, so that they find there all necessaries ready: nor need we doubt who provided or how; he being present, who prepared Israel a table in the wilderness, who fed so many thousands with five loaves and two fishes: all creatures obey him; he gave them here an example of his divine providence, which never fails those that trust in him. See Exod. 34:28. 1 Kings 19:8. Heb. 13:5.

10. {bring of the fish, &c.} That they might not neglect his blessing, and lose that which he gave them, nor think that it was a vision: he bids them bring of the fish which they had now caught; it was his blessing, and their labor: his beneficence, and their propriety: so we say our daily bread, yet pray God to give it: that is ours, in which Christ gives us, a Divine, and civil right.

11. {Simon Peter went} Not he alone, but he with the rest: he chiefly is named, (who in zeal to enjoy the presence of Christ, waived the usual means of coming to him) and is now instructed to use the ordinary means to receive, and save God’s blessings, bestowed on him. Christ would not distract us from, but bless us in our lawful callings, that we may therein acknowledge his merciful providence. See 1 Tim. 4:4.

12. {Come and dine} Not that he now wanted food, but this was to assure them of the truth of his manhood then present, that they might not think it to be only a dream or phantasm; but that they might be evidently assured of his resurrection from the dead.

{knowing that it was the Lord} He so evidently manifested himself to them, that they durst not question the certainty of his resurrection and presence with them.

13. {taketh bread} They knew him in the manner of his breaking of bread. See Luke 24:35.

14. {this is now the third time} That is, the third time that he appeared to his disciples together, for otherwise he had more often appeared to some singly, ch. 20:16. Luke 24:15.

15. {lovest thou me more than these} More than you love these; or more than these love me: one reason of this query might be; for that Peter leaping into the sea to come to him before the rest, might seem to intimate so much: but the main is, because Christ had remitted a great sin of his. See Luke 7:47.

{feed my lambs} That is, the souls committed to your charge: for this is a sure argument of the minister’s love to Christ, if he conscionably labor to edify those whom Christ (the great shepherd of our souls) loves, and for whom he died, they love the world, not Christ, who seek their own gains, but neglect their auditors’ salvation; this Peter now learned, and afterward faithfully taught it others in the like ministration to them given in charge, 1 Pet. 5:1, 2, &c.

16. {feed my sheep} The repetition of the same charge, shows the importance thereof; and the necessity of our endeavor in this duty, which Christ so often, and so seriously enjoined him and all other faithful pastors and ministers of the Gospel, in and by him.

17. {he said unto him the third time} This often repetition of the charge does not only occasion Peter’s threefold confession, opposed to his thrice denying; but chiefly declares to the other apostles, that Peter was not to be rejected from their fellowship, office, and communion, for his threefold fall; being graciously received again by Christ, in his threefold confession of his love and obedience to him: and thus is washed off his former sin, confirming him to his apostleship and preaching the Gospel.

{Peter was grieved, because, &c.} Remembering how he had fallen, and fearing lest he should so fall again as he had done when he promised great constancy; or doubting that Christ (to whom he was better known than to himself) taxed him of dissembling: we grieve to have our fidelity questioned. Peter had been more cautious at first, had he well observed Christ’s words, Matt. 26:34. But he had not then so much experience of himself, as now: now he cautiously appeals to Christ’s omniscience; he presumes no more; most dangerously they fall, who most presume.

{Lord, thou knowest all things} Τὰ παρόντα καὶ τὰ μέλλοντα, Chrysost. All things present and future: what I now am, and what I shall be: thus modestly answers he now, having had dear experience of his infirmity and failing.

18. {girdest thyself} This he spoke, alluding to the manner of those eastern countries, where wearing long loose garments, they could at their pleasure, gird them to their bodies, to prepare themselves for labor or travel, and withal, in the next words, to the binding of Peter, as a prisoner for execution, and suffering martyrdom for the testimony of the truth of the Lord Jesus.

{whither thou wouldst not} Τῆς φύσεως λέγει τὸ συμπαθὲς, καὶ τῆς σαρκὸς τὴν ἀνάγκην, &c. Chrys. He speaks the affection of nature, and necessity of flesh and blood; intimating that the soul unwillingly parts from the body, however willing, by the comfort of the grace of regeneration, we are in Spirit.

19. {he should glorify God} This he said that we may know, that to suffer for Christ’s sake is δόξα τῷ πάσχοντι καὶ τιμὴ, the glory and honor of the sufferer; in that he honors God in suffering, which is the end for which we were created and redeemed. See 1 Cor. 6:20. Rev. 4:11. And those who honor God, will he assuredly honor, 1 Sam. 2:30.

20. {Whom Jesus loved} Ch. 13:23 and 20:2.

21. {What shall this man do?} That is, shall he not also feed your sheep? Shall he be divided from me? Or how shall he die?

22. {What is that to thee} He slights this curious unprofitable question of Peter: admonishing him not to trouble himself about others, but to look to himself: if I would have him live unto my second coming; what concerns it you? Follow you me in that I command you.

23. {then went this saying abroad} The evangelist here corrects this error rising from the misunderstanding Christ’s words concerning himself; lest when he died the malicious adversary should hence take occasion to asperse the truth of Christ, whom the very disciples understood not, but mistook in that matter: man is naturally prone to mistake: the more to be admired, is their overdaring ignorance of themselves, who think they cannot err: so high an opinion of a man’s self concludes him, neither good, nor wise.

24. {This is the disciple which testifieth} Hitherto he mentions himself under a third person: now he declares himself, an ear-witness, and an eye-witness, of that which he wrote for the greater certainty thereof. The apostles’ doctrine is certain, his modesty is observable; he calls himself a disciple, a learner, who excelled the most accomplished doctors, of the ages since: John Baptist called himself the voice of a crier in the wilderness, ch. 1:23. Peter and Paul, those great lights of the church and apostles of Christ called themselves, servants of Christ, Rom. 1:1. 2 Pet. 1:1, &c. What Spirit rules in those vainglorious prelates, who think no titles high enough for them?

25. {there are also} Ch. 20:30.

{the world itself could not contain} Herein he follows the vulgar manner of speaking, as ch. 12:19. The meaning of the hyperbole is, there would be very many books: moreover, he here glances at the depth of some mysteries, in the words and actions of Christ, which the world could not have apprehended, had they been written, which are to be put on account to those things which are reserved to be revealed unto us in the world to come; When that which is perfect is come, and that which is in part shall be done away, when we shall know, even as also we are known, 1 Cor. 13:10, 12.

{Amen} See Luke 24:53. Mark 16:20. Matt. 28:20 and John 3:11.