Verse-by-Verse Bible Commentary
John 5:40

Clarke's Commentary

Verse 40. And ye will not come to me — Though ye thus search the Scriptures, in hopes of finding the Messiah and eternal life in them, yet ye will not come unto me, believe in me, and be my disciples, though so clearly pointed out by them, that ye may have that eternal life which can only come through me.

Bridgeway Bible Commentary

47. Witness to Jesus (John 5:30-47)

Jesus acted with God’s authority, but he would not give evidence on his own behalf to try to convince the Jews. God was his witness, and Jesus accepted his witness even if the Jews did not (John 5:30-32). With God as his witness, Jesus needed no other, but if the Jews wanted earthly witnesses, they were available. Jesus gave them three, which would satisfy those who wanted to judge him according to the requirements for witnesses under Jewish law (cf. Deuteronomy 19:15). The first was John the Baptist. His announcement of the coming of the Messiah was like the introduction of a lamp in a dark place. People at first welcomed him, but when they saw that he was calling them to turn from their sinful ways they lost interest (John 5:33-35).

The second witness was the work of Jesus. His miracles were visible proof of the presence and power of the invisible God. But again the Jews did not believe (John 5:36-38). Third, there were the Old Testament Scriptures, which the Jews studied diligently, thinking that by keeping the law they would gain eternal life. Yet their studies did not lead them to accept the Saviour to whom the Scriptures pointed, and therefore they did not receive eternal life (John 5:39-40).

Unlike the Jews, Jesus did not look for human praise. The Jews welcomed those who appointed themselves teachers, but rejected the one whom God appointed (John 5:41-44). If they understood the real meaning of Moses’ law instead of arguing about rules and regulations, they would welcome Jesus. They would see that he was the one to whom Moses’ teaching pointed. In rejecting him they rejected Moses, and so were condemned by the very things that Moses wrote (John 5:45-47).

Coffman's Commentaries on the Bible

And ye will not come to me that ye may have life.

Spoken with infinite sorrow, these words are the summary of the interview thus far. No doubt, as he said on another occasion, he marveled at their unbelief; but there was an excellent underlying reason for the unbelief before him, and Christ moved at once to a withering attack upon their consummate wickedness.

Barnes' Notes on the Whole Bible

And ye will not come ... - Though the Old Testament bears evidence that I am the Messiah; though you professedly search it to learn the way to life, and though my works prove it, yet you will not come to me to obtain life. From this we may learn:

1.That life is to be obtained in Christ. He is the way, the truth, and the life, and he only can save us.

2.That, in order to do that, we must “come to him” - that is, must come in the way appointed, as lost sinners, and be willing to be saved by him alone.

3.That the reason why sinners are not saved lies in the will. “The only reason why sinners die is because ‘they will not come’ to Christ for life and happiness: it is not because they ‘cannot,’ but because they ‘will not’” (Henry).

1. Sinners have a particular opposition to going to “Jesus Christ” for eternal life. They would prefer any other way, and it is commonly not until all other means are tried that they are willing to submit to him.
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Bibliographical Information
Barnes, Albert. "Commentary on John 5:40". "Barnes' Notes on the Whole Bible". https://www.studylight.org/​commentaries/​bnb/​john-5.html. 1870.
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Calvin's Commentary on the Bible

40.And you will not come to me. He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not, he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity.

Smith's Bible Commentary

Shall we turn in our Bibles to the fifth chapter of the gospel of John.

John has just recorded in the fourth chapter the ministry of Jesus in the Galilee when He was at the city of Cana and the nobleman came to Him concerning his son, who was sick. And Jesus spoke the word and some twenty miles distance the Spirit of God did a work and healed the nobleman's son.

So after this, that would be after His ministry there in Cana, and the healing of the nobleman's son,

There was a feast of the Jews; and Jesus went up to Jerusalem. Now there He's at Jerusalem by the sheep market at a pool, which is called in the Hebrew tongue Bethesda, having five porches. And in these there lay a great multitude of impotent folk, blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: and whosoever then first after the troubling of the waters stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty-eight years. And when Jesus saw him lying there, and he knew that he had been a long time in this case, he said unto him, Would you like to made whole? And the impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I'm trying to get in, another steps down before me. And Jesus said unto him, Rise, take up your bed, and walk ( John 5:1-8 ).

So John is now giving us another little scene in the ministry of Jesus. We remember that the gospel of John is selected pictures. In the nineteenth chapter of John he tells us that Jesus did many other things which are not recorded. But these were recorded that you might believe that Jesus is the Christ, the Son of the living God, and by believing have life in His name. So John is telling you that he's just selecting certain things out of the life and the ministry of Jesus to demonstrate to you the fact that He was the Messiah, the Son of the living God. That by your believing in Him you might have life in His name. When John closed his epistle he said there are so many things that could be written about Jesus. That I suppose if someone tried to write them all, all of the libraries in the world could not hold all that could be written about Him. Well, surely we are proving that today with a multitude of books that are being published concerning the Bible and concerning Jesus, and yet, we have not nearly exhausted all that could or perhaps should be said. This is another little insight. The pool of Bethesda, inside it said of the sheep gate, today it lies inside of what is known as the lion's gate, the sheep gate no longer exists in the walls of the city of Jerusalem. But inside the lion's gate, in their excavations they have found the pool of Bethesda where the five porches where Jesus ministered to this lame man.

There were many people around there blind, lame and all, for a tradition had been developed about the pool. That whenever the waters began to move whoever was the first one into the water would be healed of whatever disease they had. So all of these people who where lame, blind, maimed, or whatever, would lie around this pool just waiting for the water to be troubled. Can you imagine what a pitiful sight that must've been? To see this pool of water with these five porches and all of these grotesque creatures lying around it just waiting for the water to be troubled and then the mad scramble and the blind person was, of course, was disadvantaged because he can only hear the rustling of people and then realize what must be going on and trying to get in, and everyone trying to get in first, and the first one in was healed of whatever disease he had. You say, "Well, how can you explain that, that the first one in could be healed?"

We know there is tremendous power in faith. Jesus said if you can believe, all things are possible to him that believes. How many times Jesus said to people by faith has made you whole. Faith is a tremendous power. It can activate the work of God in your behalf. And people oftentimes need a point of contact for releasing their faith. Many times faith is rather passive. Our faith in God is often passive, but should not be. I'm not advocating this, I'm just making a statement of fact. But passive faith really doesn't do much. I believe that God can. I believe that God created the universe, so I know that God can do anything. I have the passive faith to believe that God could replace an amputated arm. I say the passive faith to believe that because I don't have the active faith to believe that. You say, "Well, do you believe that God created the world?" Sure. "Do you believe God can do anything?" Sure. Then if God can do anything, sure He can put a new arm upon a person who had his arm amputated. I believe He can. I don't believe He will. You see, that's the difference between the passive faith and an active faith. An active faith believes He will.

Now many times we need some kind of a place, a point, an experience where we turn our faith from a passive faith which does little, to an active faith that will accomplish a lot. And oftentimes the point of contact is extremely valuable.

Now with these people a point of contact have been developed to where, whenever the water became troubled they believed that the first one into the water would be healed of whatever disease or malady they had. And because they believed this to be so, the first one into the water, his faith was immediately activated and he believed God is going to heal me. And because he believed that God was going to heal him, he was healed. His faith became active.

Much as the woman who in her heart said, "I know the moment I touched the hem of His garment, I would be made whole of this plague." And so she made her way through the crowd until she got close enough to reach out and touch the hem of His garment, and the moment she did, she released her faith. It became active and God's power ministered to her as the virtue went out from Jesus, because God responds to our faith. Your faith can be a hindrance or a blessing. What I believe is very important. If I believe that God can't or won't do a certain thing, then it usually follows that God doesn't. If I believe that God will do a certain thing, then it usually follows that God does.

When I was a child, unfortunately, there was a lot of negative preaching. And many people became victim of the negative preaching. I heard many sermons against a lot of things. And one of the favorite subjects of attack by those ministers was smoking cigarettes. And I heard over and over as a child that if you smoke a cigarette, God will not, you cannot be a Christian, you cannot be a child of God and smoke a cigarette. And I heard this.

Now there were many of my companions who also heard this teaching and this preaching and they believed what they heard. So that when they began to experiment and smoke cigarettes they believed, "Well, God can't save me. I'm a sinner because I smoke a cigarette, and I can't be saved as long as I smoked this cigarette." And because they believed that they could not be saved smoking a cigarette, it became true. They could not be saved, they could not believe that God could save them while they were bound by a cigarette habit. Because what you believe becomes the reality in that case. And unfortunately, many people have been destroyed through negative preaching.

I had a man in Tucson who said, "Chuck, I would like to be a Christian. I would like to come to church, I would like to live for the Lord. I used to be the youth director in our church when I was growing up. And I was serving the Lord and I was happy and all and I would like to do it now, but my job gives me a lot of stress. And when I get home in the evening after a stressful day on the job I love to sit down and relax and have a can of beer. And so I can't be saved." I said, "Eddie, who told you that you can't have a can of beer?" I said, "That isn't the issue." Just to shock him I said, "I drink all the beer I want; I don't want to drink any."

But many people are kept away from God because they have become entangled into habits or into patterns that they can't break. They've tried to break them, they've been told as long as they were doing that they can't be a child of God. And so they've tried to quit smoking, but they can't quite smoking, and so they think, "Oh, God, I wish I could be saved. Oh, I wish I can be a child of God." And they long and desire to be, but they're bound; they can't quit smoking. What they're trying to do is get the cart before the horse. You give your life to Jesus Christ, and He'll take care of those things in your life as the Spirit of God conforms you into the image of Jesus Christ.

We so often in our endeavor to be righteous before God are trying to work from the outside in, but that is always a difficult, if not impossible, project. The Spirit of God works from the inside out. He brings to pass those changes within me which have their expression on the outside. So our faith, what I believe to be, becomes a reality in my life. But there is that possibility of activating faith, and oftentimes, the point of contact is valuable in doing that. If there are any sick among you, let him call for the elders of the church, and let them anoint them with oil in the name of the Lord and the prayer of faith will save the sick and the Lord shall raise them up.

Now, as the elders come and anoint with oil and lay hands in the name of Jesus and pray for that person, it gives the point of contact to release the faith. "I know as soon as the elders get here and anoint me with oil and pray for me in the name of the Lord I'm going to be healed. Oh bless God, I can hardly wait for them to come. Oh praise the Lord." You know, and as the doorbell rings, "Oh, they're here bless God. I'm going to be healed now in just a few moments, the moment they lay their hands on me and anoint me with oil in the name of Lord." And because I believe the promise of God and I believe the Word of God, the moment they lay their hands on me in the name of Jesus and they pray for me, I'm healed. Why? Because I've now triggered or activated the faith. It is no longer if God can heal me, but God is healing me now at this moment, and it is that activating of faith.

So these people sat around the pool waiting for the waters to be troubled. Because it created the point of contact with their releasing their faith for that work that God was wanted to do in their lives. But this man had been lame for thirty-eight years. And he had been lying around here for a long time. But he was so crippled that whenever the waters began to stir, by the time he could get his body into the water someone else had already gotten there in front of him. And thus, he remained in his crippled condition, hoping and waiting that some day he might be the first one in. And as his case was, he didn't have any friend to help him. You know, those who were just there beside him and holding him and as soon as the waters troubled toss him in. So he was there in that hopeless state, and Jesus said would you like to be healed? And he brought up his problem to Jesus, "Of course I would like to be healed, but there's no one to help me. When the waters are troubled someone always get there in front of me." And then Jesus commanded him to do the impossible. Jesus said unto him, "Rise, take up your bed and walk."

I love the way Jesus is always giving to people impossible commands. Because whenever the Lord gives you an impossible command then you are faced with one of two choices. The first choice is you can obey the command that Jesus gave you, or you can argue with the command.

Now this man could have said, "Who are you trying to kid, mister? I told you I don't have anybody to help me, the waters aren't troubled now. You think that if I could carry my bed away from here I'd be lying here all this time. I've been thirty-eight years like this, man, there's no way I can stand up." And he could have argued with the command of Jesus and remained impotent. But he made a wise choice, he chose to obey the command of Christ. And we read,

And immediately the man was made whole, and he took up his bed, and walked ( John 5:9 ):

He chose to obey the command of Christ, though he knew it was an impossible command.

Now many times the Lord gives to us commands that, to us, seem like an impossible command. Maybe there is an area of weakness in our life that we have struggled with for years. It has kept us in a defeated state. And the Lord said, "Alright, now don't do that again." We say, "Oh, Lord, you don't know how I would like to quit. Oh, you don't know how miserable I am when I do this. I don't get any joy out of this." And we argue with Jesus and we tell Him all the times we tried. We tell Him of all of the programs that we've been on. All of the books we've read. All of the money we spent trying to change our behavioral patterns and I'm still the same. And we are arguing with Him, rather than willing to obey.

Now, one thing we must learn and that is, though Jesus gives to us what seems to be an impossible command, that Jesus never commands us to do anything, but if we will, but will to do it, He will in that moment give to us all of the capacity all of the power and all of the ability to do it. Don't argue with Him and say, "Yes, Sir," and do it. Because if you will will to obey the command of Christ, immediately you will receive all that is necessary to obey that command. So many times we look and we say, "That's impossible, Lord." Not anymore, because He told me to do it. And by virtue of the fact that He told me to do it, He will give me the capacity to do it.

So this man was made whole, he took up his bed and walked, but they weren't looking at the calendar.

the same day was the Sabbath ( John 5:9 ).

And he didn't get very far until some of these black robe men with black hats and long curls said unto him that was cured,

It's the Sabbath day: it's not lawful for thee to carry thy bed ( John 5:10 ).

It's interesting to me the tradition that man can acquire, but really what amazes me most is how deeply ingrained tradition can become in a person's life. You know, I think one of the hardest things to be freed from is tradition. It's just awfully hard to shake ourselves from tradition. Unfortunately, into the church there has come a lot of tradition, church tradition, which has its roots in the mystery Babylon in religion. But it has become a part of church tradition. But because it is tradition, it has become so deeply ingrained that when Martin Luther sought to make his break and did make a break, it wasn't a truly clean break from all of the abuses. For he brought into the Protestant Reformation much of what was tradition brought in from the mystery Babylon religion systems. So that as Jesus wrote to the church of Sardis, the Protestant Reformation, He said, "I have not found your work complete before God. You still got a lot of these trappings that belong to the mystery Babylon religion that have no place in the body of Christ." But traditions are very difficult to throw off. They are so deeply ingrained within a person.

They had certain traditions that had developed concerning the Sabbath. They sought to interpret the Sabbath law. They had what was known as the Mishnah. The commentaries on the law of Moses. And in the Mishnah some twenty-three chapters were devoted to the interpreting of the law of the Sabbath day. How God just said, "Remember the Sabbath day to keep it holy, six days shalt though labor and do thy work, but the seventh day is the day of rest." So just remember the Sabbath day, keep it holy.

Now they began to try to interpret this particular law, and in twenty-three chapters of the Mishnah you find interpretation of the law. What constitutes bearing a burden on the Sabbath day.

Now the other day when we were in Jerusalem on the Sabbath day, our bus was going down the street, and there was this little Jewish boy, looked to be ten or twelve years old, with his black robe and black hat and long curls. And as the bus went by, he was incensed that the bus should be traveling on the Sabbath day, and he made all kinds of faces at us. Finally he stuck out his tongue at us because we were daring to ride in a bus on the Sabbath day. Now it was lawful, I guess, to stick out his tongue but... There were certain areas of the city of Jerusalem that we could not drive the bus. Certain areas that had barricades near the area known as the Miasherim. And should we have tried to drive the bus by that area, though it was unlawful to bear any burdens on the Sabbath day, they would have stoned us.

This man was nailed; he's carrying a bed on the Sabbath day. "Hey, fellow, it's the Sabbath day. It's not lawful to carry your bed."

And he answered them, He that made me whole, the same said unto me, Take up your bed, and walk ( John 5:11 ).

Now they, no doubt, knew this man. Jerusalem did not have that many people, but what a man that have been around lame for thirty-eight years became sort of a public figure, and people knew him, recognized him. And so he calls to their attention the fact that he was cured. "Surely, anybody that can cure me after thirty-eight years of lameness must have some word of authority, and so He told me to take my bed and walk."

And they asked him, Who is it who said to you to take your bed and walk? And he who was healed didn't know who it was: for Jesus had just conveyed himself away, because there were a lot of people in that place. So afterward Jesus found him in the temple, and he said unto him, Behold, thou art made whole: sin no more, less a worse thing come upon thee ( John 5:12-14 ).

Now in this particular case, it would seem that Jesus related the man's illness to some sin in his life. "Sin no more less a worse thing come upon thee."

There can be a relationship between sin and a particular malady. But it would be very wrong to generalize and say that any sickness or malady is directly related to some sin. This is the mistake that Job's comforters made, and it is a mistake that often people make even subconsciously in their mind when a person is quite sick or afflicted, and unfortunately, there are those evangelists today who would sort of foster that false concept. "If you just had enough faith, you could be healed. Just get your life straightened up; God wants to heal everybody. And if you're not healed, it's because there's something wrong in your life, something wrong with your faith." And all they are doing is heaping heavy burdens upon the poor sick people that they don't need. Making them feel guilty or even worse in their condition. God has a special judgment, I'm sure, for such comforters.

This man did not know who Jesus was until Jesus found him in the temple. And his condition had a relationship to some sin in his life, and Jesus just warned him, "Go your way and sin no more, less a worse thing come upon." Jesus taught that when an evil spirit goes forth out of a man, he goes through dry places seeking a house to inhabit, and in finding none he'll come back to the house from once where he was driven. And if he finds it all slept in garnish he will go out and get seven other spirits that they might come and make their abode in that house. So that the last state of the man is actually worse than his first. We are told in the scriptures that it would be better for a man to never have known the way of truth than to know it and to walk away from it. If you've had a work of God wrought in your life, you then have certain responsibility towards God. If you come to God for some work in your life then you do have a definite responsibility towards God. And not just opening, your life to God's work, but opening your life to God Himself.

And so the man departed and [finked on Jesus] he told the Jews it was Jesus, who had made him whole ( John 5:15 ).

And this was something that the Jews never forgave Jesus for. This is what eventually brought Jesus to the cross. His violation of their traditional interpretation of the Sabbath day.

Therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the Sabbath day ( John 5:16 ).

Now to them their traditional keeping of the law was more important than the healing of a man. Jesus said to them one time, "Which of you if you had an ox or a donkey, if it falls in a ditch on a Sabbath day won't you lift it out? Now if you're that concerned with your dumb animals, don't you think God is concerned with a person who is needing help whether it be the Sabbath day or not?" So they sought to persecute Jesus because He had done this on the Sabbath day.

But Jesus answered them, and said, My Father works today, and I work ( John 5:17 ).

Aren't you glad the Father works on the Sabbath day? What if God took off every Sabbath day? Think of all the mess the world would be in, trying to recover from God taking a rest every Sabbath day. He that keeps Israel neither slumbers nor sleeps. God doesn't take any day off. God is working in the lives of His people all the time. And so Jesus said, "Look, my Father works, and so I work."

Therefore the Jews sought all the more to kill him, because he not only had broken the Sabbath, but he said also that God was his Father, making himself equal with God ( John 5:18 ).

Now there are those today who say, "Well, Jesus never claimed to be God. That this was something that others build up around Him, the aura and all of divinity." These people studying the records today read this, or get this understanding as they study the records today. Those people that Jesus talked to knew exactly what He was meaning and what He was saying. They didn't have any mistaken ideas about what He was claiming. Because if He was saying He was the Son of God, they knew that He was making Himself equal with God and they were wanting to kill Him for it.

Then Jesus said unto them ( John 5:19 ),

And He begins to talk to them now, emphasizing what He's saying with these words verily, verily. And the repetition of the word is for emphasis, it's, "Alright, now hear this." I mean, it's really calling their attention to what I'm about to say.

Verily, verily, I say unto you, The Son can do nothing of himself, but what he sees the Father do: for what thing soever he doeth, these also doeth the Son likewise ( John 5:19 ).

And so Jesus is claiming here that His works are the work of God. That they are not His works. That He is showing to them the work of God and doing the work of God. "I've brought this healing to the man, but it was God who brought the healing. I don't work apart from God. I'm working in total harmony with God. You're finding fault with Me for working on the Sabbath day, but this is the work of God that was wrought on the Sabbath day. Can't you see that?" But they couldn't because traditions have blinded their eyes.

For the Father loveth the Son, and he shows him all things that himself does: and he will show him greater works than these, that ye may marvel ( John 5:20 ).

God is going to continue to work and even do greater works just that you might marvel at what He does.

For as the Father raises up the dead, and makes them alive; even so the Son will make alive those whom he will ( John 5:21 ).

And so, as we follow on in the ministry of Jesus, we find Him raising to life the son of that widow in the city of Nain, Jairus' daughter there in Capernaum, and finally Lazarus, who have been dead. Because God can make alive even those who are dead, and the Son, doing the work of the Father, will give life to those whom He will.

For the Father judges no man, but he has committed all judgment unto the Son ( John 5:22 ):

I'm acting in accord to the Farther in harmony with Him doing His work.

That all men should honor the Son ( John 5:23 ),

And this is what God is desiring, that we should honor the Son.

Now, one of the marks of a false cult is the failure to honor the Son. There are three things that Satan is constantly attacking: the Word of God, the divinity of Christ, and the work of the Holy Spirit. He's attacking the Godhead. He attacks God's Word. Hath God said, and he still attacks the Word of God. He attacks the divinity of Jesus Christ, and you find this in every false cult. Try the Spirits to see if they be of God, and if their testimony of Jesus Christ where it really reveals itself. And he attacks the work of the Holy Spirit.

So God has wrought these works through Jesus,

That all men should honor the Son, even as they honor the Father. And he that honoreth not the Son honoreth not the Father which have sent him ( John 5:23 ).

There's so many people say, "Well, I believe in God, but I don't see the necessity for Jesus. I really don't know about Jesus." Jesus is here declaring, "Look, if you don't honor Me, you're not honoring the Father." And so the Jehovah Witnesses, and these who fail to really honor Jesus, though they claim to be Jehovah Witnesses, they are not really honoring the Father.

Verily, verily, I say unto you, He that hears my word, and believes on him that sent me, has everlasting life ( John 5:24 ),

Believing on the word of Jesus, believing in the Father who sent Him.

and he shall not come into condemnation; but is passed from death unto life ( John 5:24 ).

"He that hears my word," that is, hears in the sense of observing, keeping my word, and believing on God, you have eternal life. You will not come into condemnation, but you have passed from death to life.

Now look at how man has interpreted this through the church history and how many regulations and requirements we put on a man in order to say, you know, "Your sins are absolved and you're a child of God, if you do this and this and this. Keep these rules and read these regulations and follow this, you know, and pay your tithes, and all this kind of stuff." And we lay all these heavy burdens on them. Where Jesus said, "Look, if you just hear my word and believe in Him who sent Me, you have everlasting life. You're not going to come into condemnation, you passed from death to life." It is Satan's work to condemn the child of God. And he is very adept at it. He never ceases.

The angels in the Book of Revelation cry out, "Woe, woe, woe to the inhabitors of the earth, for the accuser of the brethren is cast out who accuses them before God day and night." "The accuser of the brethren," one of the titles of Satan. And how he accuses us, but if you hear the word of Jesus and believe on God, you have everlasting life. You won't come into condemnation, but you passed from death to life.

Verily, verily I say unto you, [the third verily, verily] The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live ( John 5:25 ).

Jesus will soon be going down into hell and preaching to those souls in prison. That He might deliver them from their captivity. The hour is coming, it's upon us almost where those that are dead are going to hear the voice, and they that hear shall live.

For as the Father hath life in himself; so has he given to the Son to have life in himself ( John 5:26 );

Jesus said in a little while as we get into John, "No man takes My life from Me; I give My life. I have power to lay it down and I have power to take it up again." Even as the Son have that self-generating, even as the Father has life within Himself, so the Son has that life within Himself, and power to give life, the authority, and He has given to Him the authority to execute judgment also, because He is the Son of Man.

Now marvel not at this: for the hour is coming, in which all that are in the graves shall hear his voice ( John 5:28 ),

Jesus is talking about that ministry that He's going to have very soon to those faithful, who with Abraham were waiting the fulfillment of the promise of God. Those who died in faith, not having received the promise, but seeing it afar off were embracing it, holding on to it, waiting for that redemption to be completed.

And they shall come forth; they which have done good, unto the resurrection of life; and they which have done evil, unto the resurrection of damnation. And I can of my own self do nothing: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of the Father which sent me ( John 5:29-30 ).

He again is declaring that He is working in perfect harmony with the Father. Later on He will tell Philip, "The works that I do I do not of Myself, but the Father that dwelleth in Me, He doeth the works." The same witness that He's giving here. "What I'm doing, I'm only doing because I've seen the Father do it. I'm doing the works of the Father in your midst."

And if I bear witness of myself ( John 5:31 ),

And now He's going to talk about the witnesses of Him, but He said if I bear witness of Myself,

the witness is not true ( John 5:31 ).

Not that it wouldn't be a true witness, but they would not accept the witness if He would witness of Himself.

And so there is another that bears witness of me; and I know that the witness which he witnesses of me is true. For you sent unto John, and he bore witness of the truth. But I do not receive testimony from man [or the witness of man]: but these things I say, that you might be saved. For he was a burning in the shining light: and you were willing for a season to rejoice in his light ( John 5:32-35 ).

So I, if I would witness of myself, it would be acceptable. But John bore witness of Me, and you went out and you heard him and you were satisfied to walk in the light that he brought. But he said, "I do not even except the witness of John as the final proof of who I am."

But I have a greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me ( John 5:36 ).

And so Jesus is appealing to the miracles and to the works that He wrought as the witness and the testimony of His authority and of His origin.

Now Nicodemus came to Him and said, "Rabbi we know that you are a teacher that came from God, because no man can do the works that You do unless God was with him." And Nicodemus recognized this as a valid witness when he came to Jesus.

Philip said to the Lord, "Lord, just show us the Father and it suffice with us." And Jesus said, "Have I been so long in time with you, Philip, and have you not seen Me? He that hath seen Me has seen the Father. Why do you then say, 'Show us the Father'? Believeth thou not that I'm in the Father and the Father is in Me? The works that I do I do not of Myself but the Father that dwells in Me, He does the work. Now believe Me that I'm in the Father and the Father in Me, or else believe Me for the very works' sake." He calls as a witness of His authority the works that He was doing, for He was doing the works of God. And they are a powerful witness of who He is. And to deny that Jesus is the Christ the Son of God is to deny the miracle and the works that He has wrought. Now you will always find those liberals who are seeking to do just that. Rationalizing all the miracles.

And as we get into the next chapter and Jesus feeds the multitude with the five loaves and the two fish, they'll tell you that in those days everybody carried their lunch in their long sleeves which were tied at the wrist. And they were all so selfish that none of them were willing to share their food with others that may have forgotten to bring theirs. And they all sat there in their selfishness, not wanting to eat their own food in front of others, but still not willing to share--until finally one sweet little boy came forth and said, "Here, Jesus, I'll give you my lunch." And they were all so moved and touched by the beautiful example of this child, that a miracle took place. They all untied their sleeves and shared their lunch so that when they gathered up the fragments they have given more than twelve baskets full, you know. Isn't that sweet and wonderful the example of a child leading the congregation to generosity? And so the lesson that they would teach is that an example of a child being able to lead us into benevolent acts.

Jesus really wasn't walking on the water, He was walking around the shore, and the disciples were almost at the beach already, they just didn't realize that. And so, He just waded out and got in the boat, and they were at the shore, you know, there's no problem. Too bad Peter was so dumb he didn't realize it and started to sink and had to cry for help. Isn't it... Figures don't lie but liars sure can figure.

So Jesus is declaring, "I could testify of Myself, but you wouldn't receive that. John testified of Me, but I don't ask you to believe that. The works, they are the witness, but even more than the works."

And the Father himself, which hath sent me, hath born witness of me ( John 5:37 ).

"The Father is witness of Me." When Jesus was baptized, God spoke from heaven and said, "This is My beloved Son in whom I'm well pleased." "The Father is born witness of Me." But Jesus wasn't referring to that, He was referring to the Old Testament scriptures. Where in the Old Testament, God bore witness of His Son who He would send into the world. "The Father hath born witness of Me."

But you have neither heard his voice at any time, nor seen his shape ( John 5:37 ).

"You don't know the Father, you've never heard the Father. For you do search the scriptures." Now this is often misinterpreted. People think that Jesus is saying, "You go home and you search the scriptures." He's not saying that, He's saying you do.

Search the scriptures [you have searched the scriptures]; for in them you think you have life: but really they are testifying of me ( John 5:39 ).

Peter in his epistle said, "We did not follow cunningly devised fables when we declared unto you the glory of the Lord. But we were actually eyewitnesses of His glory on that most holy mountain. But we have a more sure word of testimony in prophecy. I saw it with my own eyes, but I'm not even asking you to believe what I saw with my eyes, we've got something that is more sure than what we have seen. We've got the Word of God and the witness of God in the Old Testament scriptures, and if you really search the scriptures, you will find that they testify of Jesus Christ." The whole Old Testament was bearing witness of that One who was to come. As Jesus said, "I have come in the volume of the book it is written of Me to do thy will Oh Lord." Declaring that the volume of the book, the Old Testament, was written about Jesus.

Now He saying to them, "You haven't really heard the voice of God. You search the scriptures because in them you think you have life. But in reality you haven't heard God's voice because those scriptures testify of Me."

But you will not come to me, that you might receive life. [Now He said] I do not receive the honor from men. But I know you, that you do not have the love of God in you. For I have come in My Father's name, and you have received me not: but there's another who is going to come in his own name, and him you will receive ( John 5:40-43 ).

The reference here is to the antichrist who will soon be coming on the scene. And though the Jews rejected Jesus Christ, they will embrace this man who will come on with a great deception, a program of peace and prosperity.

If you talk to the orthodox Jew today, they will tell you that they will recognize their Messiah, for He will come and bring them their temple. And they are looking for the rebuilding of the temple today, but they're looking for some man to lead them in the rebuilding of the temple. And whoever that man is will be hailed by them as the Messiah. And that is the sign that they are looking for, whatever man will bring to them the rebuilding of their temple. But because they are in unbelief of the Son of God they will be deceived, and the man who is going to lead them into the rebuilding of their temple is the antichrist, who will becoming in his own name. But Him, Jesus "came in my Father's name and My Father's authority but you didn't except Me." This man is going to come in his own name and you're going to receive him. And the prince of the people that shall come will make a covenant with the people, but in the midst of the week, he will break the covenant and he will establish the abomination which cause desolation. He's going to come into the temple after three and half years declaring that he is god and demanding to be worshipped as god. And through his blasphemy he will trigger the great wrath of God which will be poured out at that time upon the Christ-rejecting world.

How can you believe, you who are receiving honor one of another ( John 5:44 ),

One of the most sickening things to me is that building up of other men's egos. In the bestowing of honor and glory and the heaping of praises upon man. When I was within a denomination, one of the most sickening things that I had to go through were the convention. Where the men would get up and honor each other. The introduction of the speakers were a pain to endure. As they began to tell of the great mighty, marvelous instrument of God. That God is sent to us in these days to be a blessing and honor and glory, and then the guy when he gets up to start to speak has to give honor to the guy who gave him such a glorious introduction. Who, "I thank God for brothers like this who has stood and all was for God," and they go on and just patting each others' back and exalting each other and lifting up men. Jesus said as long as you're lifting up men, how can you hear the voice of God? The voice of God seeks to exalt Jesus Christ. John said, "He must increase, I must decrease." And so says every true child of God. Rather than seeking the honor and glory of man, He is seeking the honor and the glory of God. And Jesus said, "How can you believe when you receive honor one from another,"

and you seek not the honor that comes from God only? But don't think that I'm going to accuse you to the Father: I'm not going to accuse you, Moses, the one you [love and] are trusting in ( John 5:44-45 ).

He's the one that's going to accuse you.

Now the law came by Moses; grace and truth came by Jesus Christ. Jesus said, "I didn't come to condemn the world, but that the world through Me might be saved. And he that believeth is not condemned, but he that believeth not is condemned already." Moses is accusing you. Moses laid out the law. Moses told you how God would have you to live. And you haven't lived up to that standard, and thus the law stands as the accuser of man. Not the Redeemer, not the Savior. The law cannot save you, it cannot make you righteous. The law condemns you and accuses you, cause it shows you how far short you have come from what God would have you to be. "Don't think," Jesus said, "I'm going to stand up there and accuse you before the Father. The one you're trusting in is the one that is going to accuse you. Moses, he is going to accuse you. For you believed Moses."

If you have believed Moses [he said], you would have believed me: because he wrote of me ( John 5:46 ).

So go back in the first five chapters, you'll find, as Jesus said, "You do search the scriptures; in them you think you have life, but they are actually testifying of Me." And you go back and truly understand the first five books, you'll find Moses is talking about Jesus all the way through as he deals with the sacrifices and the various types of sacrifices and all. He is talking about Jesus who is to be the great sin offering that would be offered for the men of the world.

But if you don't believe his writings, how are you going to believe My words? ( John 5:47 )

Because actually, Moses was declaring My word. Jesus here is claiming the authorship of the books of the Old Testament. "

Dr. Constable's Expository Notes

4. The Father’s witness to the Song of Solomon 5:30-47

Jesus now returned to develop a theme that He had introduced previously, namely, the Father’s testimony to the Son (John 5:19-20). Jesus proceeded to cite five witnesses to His identity, all of which came from the Father, since the Jews had questioned His authority.

"The train of argument in this section is like a court scene, reminiscent of the trial scenes in the OT, when witnesses are summoned by Yahweh to testify on behalf of the gods of the nations in the face of the manifest truth of the only God, whose witnesses his people are (see esp. Isaiah 43:8-13; Isaiah 44:6-11)." [Note: Beasley-Murray, pp. 77-78.]

Dr. Constable's Expository Notes

Even though the Jews diligently sought God in the pages of their Scriptures they failed to recognize Jesus for who He was. The Greek verb translated "search" could be an imperative (AV) or an indicative (NASB, NIV). The context favors the indicative mood. The Jewish leaders of Jesus’ day were serious students of the Old Testament, but they studied it for the wrong reason, namely, to earn eternal life through their effort (cf. Romans 7:10; Galatians 3:21).

"After the destruction of the temple of Solomon in 586 B.C., the Jewish scholars of the Exile substituted the study of the Law for the observance of the temple ritual and sacrifices. They pored over the OT, endeavoring to extract the fullest possible meaning from its words, because they believed that the very study itself would bring them life." [Note: Tenney, "John," p. 68.]

The study of Scripture had become an end in itself rather than a way of getting to know God better. Their failure to recognize Jesus as the Messiah testified to their lack of perceiving the true message of Scripture (cf. John 1:45; John 2:22; John 3:10; John 5:45-46; John 20:9; 2 Corinthians 3:15). Life comes through Jesus, not through Bible study (John 5:21; John 5:26; cf. John 1:4; Romans 10:4), even though it is through Bible study that one comes to know Jesus. As John the Baptist, the Old Testament pointed away from itself to Jesus.

Barclay's Daily Study Bible

Chapter 5

MAN'S HELPLESSNESS AND CHRIST'S POWER ( John 5:1-9 )

5:1-9 After this there was a Feast of the Jews, and Jesus went up to Jerusalem. In Jerusalem, near the sheepgate, there is a bathing-pool with five porches, which was called in Hebrew, Bethzatha. In these porches there lay a crowd of people who were ill and blind and lame and whose limbs were withered [waiting expectantly for the moving of the water. For an angel of the Lord came down into the pool every now and then and disturbed the water; so the first person to go in after the disturbing of the water regained his health from any illness which had him in its grip]. There was a man there who had been ill for thirty-eight years. When Jesus saw him lying there, and since he knew that he had already been there for a long time, he said to him: "Do you want to be made well?" The sick man answered: "Sir, I have no one to hurry me into the pool when the water is disturbed; so, while I am on the way, someone gets down before me." Jesus said to him: "Get up! Lift your bed! and walk!" And the man was made well, and he lifted up his bed and walked.

There were three Jewish feasts which were feasts of obligation--Passover, Pentecost and Tabernacles. Every adult male Jew who lived within fifteen miles of Jerusalem was legally bound to attend them. If we take John 6:1-71 before John 5:1-47 we may think of this feast as Pentecost, because the events of John 6:1-71 happened when the Passover was near ( John 6:4). The Passover was in mid-April, and Pentecost was seven weeks later. John always shows us Jesus attending the great feasts, for Jesus did not disregard the obligations of Jewish worship. To him it was not a duty but a delight to worship with his own people.

When Jesus arrived in Jerusalem he was apparently alone; there is no mention of his disciples. He found his way to a famous pool. Its name was either Bethesda, which means House of Mercy, or more likely, Bethzatha which means House of the Olive. The better manuscripts all have the second name, and we know from Josephus that there was a quarter of Jerusalem actually known as Bethzatha. The word for pool kolumbethron ( G2861) , which comes from the verb kolumban ( G2860) , to dive. The pool was deep enough to swim in. The passage we have put in brackets is not in any of the greatest and best manuscripts and was probably added later as an explanation of what people were doing at the pool. Beneath the pool was a subterranean stream which every now and again bubbled up and disturbed the waters. The belief was that the disturbance was caused by an angel, and that the first person to get into the pool after the troubling of the water would be healed from any illness from which he was suffering.

To us this is mere superstition. But it was the kind of belief which was spread all over the world in ancient days and which still exists in certain places. People believed in all kinds of spirits and demons. The air was thick with them; they had their abodes in certain places; every tree, every river, every stream, every hill, every pool had its resident spirit.

Further, ancient peoples were specially impressed with the holiness of water and especially of rivers and springs. Water was so precious and rivers in spate could be so powerful that it is not surprising that they were so impressed. In the west we may know water only as something which comes out of a tap; but in the ancient world, as in many places still today, water was the most valuable and potentially the most dangerous of all things.

Sir J. G. Frazer in Folk-lore in the Old Testament (ii, 412-423) quotes many instances of this reverence for water. Hesiod, the Greek poet, said that when a man was about to ford a river, he should pray and wash his hands, for he who wades through a stream with unwashed hands incurs the wrath of the gods. When the Persian king Xerxes came to the Strymon in Thrace his magicians offered white horses and went through other ceremonies before the army ventured to cross. Lucullus, the Roman general, offered a bull to the River Euphrates before he crossed it. To this day in south-east Africa some of the Bantu tribes believe that rivers are inhabited by malignant spirits which must be propitiated by flinging a handful of corn or some other offering into the river before it is crossed. When anyone is drowned in a river he is said to be "called by the spirits." The Baganda in Central Africa would not try to rescue a man carried away by a river because they thought that the spirits had taken him. The people who waited for the pool in Jerusalem to be disturbed were children of their age believing the things of their age.

It may be that as Jesus walked around, the man of this story was pointed out to him as a most pitiable case, because his disability made it very unlikely, even impossible, that he would ever be the first to get into the pool after it had been troubled. He had no one to help him in, and Jesus was always the friend of the friendless, and the helper of the man who has no earthly help. He did not trouble to read the man a lecture on the useless superstition of waiting for the water to be moved. His one desire was to help and so he healed the man who had waited so long.

In this story we see very clearly the conditions under which the power of Jesus operated. He gave his orders to men and, in proportion as they tried to obey, power came to them.

(i) Jesus began by asking the man if he wanted to be cured. It was not so foolish a question as it may sound. The man had waited for thirty-eight years and it might well have been that hope had died and left behind a passive and dull despair. In his heart of hearts the man might be well content to remain an invalid for, if he was cured, he would have to shoulder all the burden of making a living. There are invalids for whom invalidism is not unpleasant, because someone else does all the working and all the worrying. But this man's response was immediate. He wanted to be healed, though he did not see how he ever could be since he had no one to help him.

The first essential towards receiving the power of Jesus is to have intense desire for it. Jesus says: "Do you really want to be changed?" If in our inmost hearts we are well content to stay as we are, there can be no change for us.

(ii) Jesus went on to tell the man to get up. It is as if he said to him: "Man, bend your will to it and you and I will do this thing together!" The power of God never dispenses with the effort of man. Nothing is truer than that we must realize our own helplessness; but in a very real sense it is true that miracles happen when our will and God's power cooperate to make them possible.

(iii) In effect Jesus was commanding the man to attempt the impossible. "Get up!" he said. His bed would simply be a light stretcher-like frame--the Greek is krabbatos ( G2895) , a colloquial word which really means a pallet--and Jesus told him to pick it up and carry it away. The man might well have said with a kind of injured resentment that for thirty-eight years his bed had been carrying him and there was not much sense in telling him to carry it. But he made the effort along with Christ--and the thing was done.

(iv) Here is the road to achievement. There are so many things in this world which defeat us. When we have intensity of desire and determination to make the effort, hopeless though it may seem, the power of Christ gets its opportunity, and with him we can conquer what for long has conquered us.

THE INNER MEANING ( John 5:1-9 continued)

Certain scholars think this passage is an allegory.

The man stands for the people of Israel. The five porches stand for the five books of the law. In the porches the people lay ill. The law could show a man his sin, but could never mend it; the law could uncover a man's weakness, but could never cure it. The law, like the porches, sheltered the sick soul but could never heal it. The thirty-eight years stand for the thirty-eight years in which the Jews wandered in the desert before they entered the promised land; or for the number of the centuries men had been waiting for the Messiah. The stirring of the waters stands for baptism. In point of fact in early Christian art a man is often depicted as rising from the baptismal waters carrying a bed upon his back.

It may well be that it is now possible to read all these meanings into this story; but it is highly unlikely that John wrote it as an allegory. It has the vivid stamp of factual truth. But we do well to remember that any Bible story has in it far more than fact. There are always deeper truths below the surface and even the simple stories are meant to leave us face to face with eternal things.

HEALING AND HATRED ( John 5:10-18 )

5:10-18 It was Sabbath on that day. So the Jews said to the man who had been cured: "It is Sabbath and you have no right to lift your bed." He answered them: "He who made me well, it was he who said to me: 'Lift your bed and walk'!" They asked him: "Who is the fellow who said to you: 'Lift your bed and walk'?" The man who had been cured did not know who he was, for Jesus had slipped away, for there was a crowd in the place. Afterwards Jesus found him in the Temple and said to him: "Look now! You have been made well. Sin no more in case something worse happens to you!" The man went away and told the Jews that it was Jesus who had made him well. Because of this the Jews were out to persecute Jesus, because he had done these things on the Sabbath. But Jesus answered them: "My Father continues his work until now, and so do I continue mine." Because of this the Jews tried all the harder to find a way to kill him, because not only was he habitually breaking the Sabbath, but he also kept on saying that God was his own Father, thereby making himself equal with God.

A man had been healed from a disease which, humanly speaking, was incurable. We might expect this to be an occasion of universal joy and thanksgiving; but some met the whole business with bleak and black looks. The man who had been healed was walking through the streets carrying his bed; the orthodox Jews stopped him and reminded him that he was breaking the law by carrying a burden on the Sabbath day.

We have already seen what the Jews did with the law of God. It was a series of great wide principles which men were left to apply and carry out but throughout the years the Jews had made it into thousands of little rules and regulations. The law simply said that the Sabbath day must be different from other days and that on it neither a man nor his servants nor his animals must work; the Jews set out thirty-nine different classifications of work, one of which was that it consisted in carrying a burden.

They founded particularly on two passages. Jeremiah had said: "Thus saith the Lord: take heed for the sake of your lives, and do not bear a burden on the Sabbath day or bring it in by the gates of Jerusalem. And do not carry a burden out of your houses on the Sabbath or do any work, but keep the Sabbath day holy, as I commanded your fathers" ( Jeremiah 17:19-27). Nehemiah had been worried at the work and the trading that went on on the Sabbath day and had stationed servants at the gates of Jerusalem to see that no burdens were carried in or out on the Sabbath ( Nehemiah 13:15-19).

Nehemiah 13:15 makes it perfectly clear that what was in question was trading on the Sabbath as if it had been an ordinary day. But the Rabbis of Jesus' day solemnly argued that a man was sinning if he carried a needle in his robe on the Sabbath. They even argued as to whether he could wear his artificial teeth or his wooden leg. They were quite clear that any kind of broach could not be worn on the Sabbath. To them all this petty detail was a matter of life and death--and certainly this man was breaking the rabbinic law by carrying his bed on the Sabbath day.

His defence was that the man who had healed him had told him to do it, but he did not know his identity. Later Jesus met him in the Temple; at once the man hastened to tell the authorities that Jesus was the one in question. He was not seeking to get Jesus into trouble, but the actual words of the law were: "If anyone carries anything from a public place to a private house on the Sabbath intentionally he is punishable by death by stoning." He was simply trying to explain that it was not his fault that he had broken the law.

So the authorities levelled their accusations against Jesus. The verbs in John 5:18 are imperfect tense, which describes repeated action in past time. Clearly this story is only a sample of what Jesus habitually did.

His defence was shattering. God did not stop working on the Sabbath day and neither did he. Any scholarly Jew would grasp its full force. Philo had said: "God never ceases doing, but as it is the property of fire to burn and snow to chill, so it is the property of God to do." Another writer said: "The sun shines; the rivers flow; the processes of birth and death go on on the Sabbath as on any other day; and that is the work of God." True, according to the creation story, God rested on the seventh day; but he rested from creation; his higher works of judgment and mercy and compassion and love still went on.

Jesus said: "Even on the Sabbath God's love and mercy and compassion act; and so do mine." It was this last passage which shattered the Jews, for it meant nothing less than that the work of Jesus and the work of God were the same. It seemed that Jesus was putting himself on an equality with God. What Jesus really was saying we shall see in our next section; but at the moment we must note this--Jesus teaches that human need must always be helped; that there is no greater task than to relieve someone's pain and distress and that the Christian's compassion must be like God's--unceasing. Other work may be laid aside but the work of compassion never.

Another Jewish belief enters into this passage. When Jesus met the man in the Temple he told him to sin no more in case something worse might happen to him. To the Jew sin and suffering were inextricably connected. If a man suffered, necessarily he had sinned; nor could he ever be cured until his sin was forgiven. The Rabbis said: "The sick arises not from sickness, until his sins be forgiven." The man might argue that he had sinned and been forgiven and had, so to speak, got away with it; and he might go on to argue that, since he had found someone who could release him from the consequences of sin, he could very well go on sinning and escaping. There were those in the church who used their liberty as an excuse for the flesh ( Galatians 5:13). There were those who sinned in the confidence that grace would abound ( Romans 6:1-18). There have always been those who have used the love and the forgiveness and the grace of God as an excuse to sin. But we have only to think what God's forgiveness cost, we have only to look at the Cross of Calvary, to know that we must ever hate sin because every sin breaks again the heart of God.

THE TREMENDOUS CLAIMS ( John 5:19-29 )

5:19-29 This is the truth I tell you--the Son cannot do anything which proceeds from himself. He can only do what he sees the Father doing. In whatever way the Father acts, the Son likewise acts in the same way; for the Father loves the son and has shown him everything that he does. And he will show him greater works than these, so that you will be moved to wondering amazement. For, as the Father raises the dead and makes them alive, so also the Son makes alive those whom he wishes. Neither does the Father judge anyone, but he has given the whole process of judging to the Son, that all may honour the Son, as they honour the Father. He who does not honour the Son does not honour the Father who sent him.

Here we come to the first of the long discourses of the Fourth Gospel. When we read passages like this we must remember that John is not seeking so much to give us the words that Jesus spoke as the things which Jesus meant. He was writing somewhere round about A.D. 100. For seventy years he had thought about Jesus and the wonderful things which Jesus had said. Many of these things he had not fully understood when he had heard them. But more than half a century of thinking under the guidance of the Holy Spirit had shown him deeper and deeper meaning in the words of Jesus. And so he sets down for us not only what Jesus said, but also what Jesus meant.

This passage is so important that we must first study it as a whole and then take it in shorter sections.

First, then let us look at it as a whole. We must try to think not only how it sounds to us, but also how it sounded to the Jews who heard it for the first time. They had a background of thoughts and ideas, of theology and belief, of literature and religion which is very far from our background; and, to understand a passage like this, we must try to think ourselves into the mind of a Jew who listened to it for the first time.

This is an amazing passage, because it is woven together of thoughts and expressions which are all claims by Jesus to be the promised Messiah. Many of these claims we do not now readily see, but they would be crystal clear to the Jews and would leave them aghast.

(i) The clearest claim is the statement that Jesus is the Son of Man. We know how common that strange title is in the gospels. It has a long history. It was born in Daniel 7:1-14. The King James Version mistranslates the Son of Man for a son of man ( Daniel 7:13).

The point of the passage is this. Daniel was written in days of terror and of persecution, and it is a vision of the glory which will some day replace the suffering which the people are undergoing. In Daniel 7:1-7 the seer describes the great heathen empires which have held sway under the symbolism of beasts. There is the lion with eagle's wings ( Daniel 7:4), which stands for the Babylonian Empire; the bear with the three ribs in his mouth, as one devouring the carcase ( Daniel 7:5), which stands for the Median Empire; the leopard with four wings and four heads ( Daniel 7:6), which stands for the Persian Empire; the beast, great and terrible, with iron teeth and with ten horns ( Daniel 7:7), which stands for the Macedonian Empire. All these terrible powers will pass away and the power and the dominion will be given to one like a son of man. The meaning is that the Empires which have held sway have been so savage that they could be described only in terms of wild beasts; but into the world there is going to come a power so gentle and kind that it will be human and not bestial. In Daniel the phrase describes the kind of power which is going to rule the world.

Someone has to introduce and exercise that power; and the Jews took this title and gave it to the chosen one of God who some day would bring in the new age of gentleness and love and peace; and so they came to call the Messiah Son of Man. Between the Old and the New Testaments there arose a whole literature which dealt with the golden age which was to come.

One book which was specially influential was the Book of Enoch and in it there appears again and again a great figure called That Son of Man, who is waiting in heaven until God sends him to earth to bring in his kingdom and rule over it. So when Jesus called himself the Son of Man, he was doing nothing less than call himself the Messiah. Here was a claim so clear that it could not be misunderstood.

(ii) But not only is this claim to be God's Messiah made in so many words; in phrase after phrase it is implicit. The very miracle which had happened to the paralysed man was a sign that Jesus was Messiah. It was Isaiah's picture of the new age of God that "then shall the lame man leap like a hart" ( Isaiah 35:6). It was Jeremiah's vision that the blind and the lame would be gathered in ( Jeremiah 31:8-9).

(iii) There is Jesus' repeated claim to raise the dead and to be their judge when they are raised. In the Old Testament God alone can raise the dead and alone has the right to judge. "I, even I, am he and there is no god beside me: I kill and I make alive" ( Deuteronomy 32:39). "The Lord kills and brings to life" ( 1 Samuel 2:6). When Naaman, the Syrian, came seeking to be cured from leprosy, the king of Israel said in bewildered despair: "Am I God to kill and to make alive?" ( 2 Kings 5:6). The function of killing and making alive belonged inalienably to God. It is the same with judgment. "The judgment is God's" ( Deuteronomy 1:17).

In later thought this function of resurrecting the dead and then acting as judge became part of the duty of God's chosen one when he brought in the new age of God. Enoch says of the Son of Man: "The sum of judgment was committed to him" (Enoch 69: 26-27). Jesus in our passage speaks of those who have done good being resurrected to life and of those who have done evil being resurrected to death. The Apocalypse of Baruch lays it down that when God's age comes: "The aspect of those who now act wickedly shall become worse than it is, as they shall suffer torment," whereas those who have trusted in the law and acted upon it shall be clothed in beauty and in splendour (Baruch 51:1-4). Enoch has it that in that day: "The earth shall be wholly rent asunder, and all that is on earth shall perish, and there shall be judgment on all men" (Enoch 1: 5-7). The Testament of Benjamin has it: "All men shall rise, some to the exalted, and some to be humbled and put to shame."

For Jesus to speak like this was an act of the most extraordinary and unique courage. He must have known well that to make claims like this would sound the sheerest blasphemy to the orthodox Jewish leaders and was to court death. The man who listened to words like this had only two alternatives--he must either accept Jesus as the Son of God or hate him as a blasphemer.

We now go on to take this passage section by section.

The Father And The Son ( John 5:19-20)

5:19-20 This is the truth I tell you--the Son cannot do anything which proceeds from himself. He can only do what he sees the Father doing. In whatever way the Father acts, the Son likewise acts in the same way; for the Father loves the Son, and has shown him everything that he does. And he will show him greater works than these, so that you will be moved to wondering amazement.

This is the beginning of Jesus' answer to the Jews' charge that he was making himself equal to God. He lays down three things about his relationship with God.

(i) He lays down his identity with God. The salient truth about Jesus is that in him we see God. If we wish to see how God feels to men, if we wish to see how God reacts to sin, if we wish to see how God regards the human situation, we must look at Jesus. The mind of Jesus is the mind of God; the words of Jesus are the words of God; the actions of Jesus are the actions of God.

(ii) This identity is not so much based on equality as on complete obedience. Jesus never did what he wanted to do but always what God wanted him to do. It is because his will was completely submitted to God's will that we see God in him. Jesus is to God as we must be to Jesus.

(iii) This obedience is not based on submission to power; it is based on love. The unity between Jesus and God is a unity of love. We speak of two minds having only a single thought and two hearts beating as one. In human terms that is a perfect description of the relationship between Jesus and God. There is such complete identity of mind and will and heart that Father and Son are one.

But this passage has something still more to tell us about Jesus.

(i) It tells us of his complete confidence. He is quite sure that what men were seeing then was only a beginning. On purely human grounds the one thing Jesus might reasonably expect was death. The forces of Jewish orthodoxy were gathering against him and the end was already sure. But Jesus was quite certain that the future was in the hands of God and that men could not stop what God had sent him to do.

(ii) It tells of his complete fearlessness. That he would be misunderstood was certain. That his words would inflame the minds of his hearers and endanger his own life was beyond argument. There was no human situation in which Jesus would lower his claims or adulterate the truth. He would make his claim and speak his truth no matter what men might threaten to do. To him it was much more important to be true to God than to fear men.

Life, Judgment And Honour ( John 5:21-23)

5:21-23 For as the Father raises the dead and makes them alive, so the Son also makes alive those whom he wishes. Neither does the Father judge anyone, but he has given the whole process of judging to the Son, that all may honour the Son, as they honour the Father. He who does not honour the Son does not honour the Father who sent him.

Here we see three great functions which belong to Jesus Christ as the Son of God.

(i) He is the giver of life. John meant this in a double sense. He meant it in time. No man is fully alive until Jesus Christ enters into him and he enters into Jesus Christ. When we make the discovery of the realm of music or of literature or of art or of travel, we sometimes speak of a new world opening out to us. That man into whose life Jesus Christ has entered finds life made new. He himself is changed; his personal relationships are changed; his conception of work and duty and pleasure is changed; his relationship to God is changed. He meant it in eternity. After this life is ended, for the man who has accepted Jesus Christ there opens life still more fun and still more wonderful; while for the man who has refused Jesus Christ, there comes that death which is separation from God. Jesus Christ gives life both in this world and the world to come.

(ii) He is the bringer of judgment. John says that God committed the whole process of judgment to Jesus Christ. What he means is this--a man's judgment depends on his reaction to Jesus. If he finds in Jesus the one person to be loved and followed, he is on the way to life. If he sees in Jesus an enemy, he has condemned himself. Jesus is the touchstone by which all men are tested; reaction to him is the test by which all men are divided.

(iii) He is the receiver of honour. The most uplifting thing about the New Testament is its unquenchable hope and its unconquerable certainty. It tells the story of a crucified Christ and yet never has any doubt that at the end all men will be drawn to that crucified figure and that all men will know him and acknowledge him and love him. Amid persecution and disregard, in spite of smallness of numbers and poverty of influence, in the face of failure and disloyalty, the New Testament and the early church never doubted the ultimate triumph of Christ. When we are tempted to despair we would do well to remember that the salvation of men is the purpose of God and that nothing, in the end, can frustrate his will. The evil will of man may delay God's purpose; it cannot defeat it.

Acceptance Means Life ( John 5:24)

5:24 This is the truth I tell you--he who listens to my word and believes on him who sent me has eternal life, and is not on the way to judgment, but he has crossed from death to life.

Jesus says quite simply that to accept him is life; and to reject him is death. What does it mean to listen to Jesus' word and to believe in the Father who sent him? To put it at its briefest it means three things. (i) It means to believe that God is as Jesus says he is; that he is love; and so to enter into a new relationship with him in which fear is banished. (ii) It means to accept the way of life that Jesus offers us, however difficult it may be and whatever sacrifices it may involve, certain that to accept it is the ultimate way to peace and to happiness, and to refuse it the ultimate way to death and judgment. (iii) It means to accept the help that the Risen Christ gives and the guidance that the Holy Spirit offers, and so to find strength for all that the way of Christ involves.

When we do that we enter into three new relationships. (i) We enter into a new relationship with God. The judge becomes the father; the distant becomes the near; strangeness becomes intimacy and fear becomes love. (ii) We enter into a new relationship with our fellow men. Hatred becomes love; selfishness becomes service; and bitterness becomes forgiveness. (iii) We enter into a new relationship with ourselves. Weakness becomes strength; frustration becomes achievement; and tension becomes peace.

To accept the offer of Jesus Christ is to find life. Everyone in one sense may be said to be alive; but there are few who can be said to know life in the real sense of the term. When Grenfell was writing to a nursing sister about her decision to come out to Labrador to help in his work there, he told her that he could not offer her much money, but that if she came she would discover that in serving Christ and the people of the country she would have the time of her life. Browning describes the meeting of two people into whose hearts love had entered. She looked at him, he looked at her, and "suddenly life awoke." A modern novelist makes one character say to another: "I never knew what life was till I saw it in your eyes."

The person who accepts the way of Christ has passed from death to life. In this world life becomes new and thrilling; in the world to come eternal life with God becomes a certainty.

Death And Life ( John 5:25-29)

5:25-29 This is the truth I tell you--the hour is coming and now is when the dead will hear the voice of the Son of God, and, when they have heard, they will live. For, as the Father has life in himself, so he has given to the Son to have life in himself. And he has given him authority to exercise the process of judgment, because he is the Son of Man. Do not be astonished at this, for the hour is coming when everyone in the tombs wig hear his voice and will come forth; those who have done good will come out to a resurrection which wild give them life, but those whose actions were base will come out to a resurrection which will issue in judgment.

Here the Messianic claims of Jesus stand out most clearly. He is the Son of Man; he is the life-giver and the life-bringer; he wig raise the dead to life and, when they are raised, he will be their judge.

In this passage John seems to use the word dead in two senses.

(i) He uses it of those who are spiritually dead; to them Jesus will bring new life. What does it mean?

(a) To be spiritually dead is to have stopped trying. It is to have come to look on all faults as ineradicable and all virtues as unattainable. But the Christian life cannot stand still; it must either go on or slip back; and to stop trying is therefore to slip back to death.

(b) To be spiritually dead is to have stopped feeling. There are many people who at one time felt intensely in face of the sin and the sorrow and the suffering of the world; but slowly they have become insensitive. They can look at evil and feel no indignation; they can look at sorrow and suffering and feel no answering sword of grief and pity pierce their heart. When compassion goes the heart is dead.

(c) To be spiritually dead is to have stopped thinking. J. Alexander Findlay tells of a saying of a friend of his--"When you reach a conclusion you're dead." He meant that when a man's mind becomes so shut that it can accept no new truth, he is mentally and spiritually dead. The day when the desire to learn leaves us, the day when new truth, new methods, new thought become simply a disturbance with which we cannot be bothered, is the day of our spiritual death.

(d) To be spiritually dead is to have stopped reprinting. The day when a man can sin in peace is the day of his spiritual death; and it is easy to slip into that frame of mind. The first time we do a wrong thing, we do it with fear and regret. If we do it a second time, it is easier to do it. If we do it a third time, it is easier yet. If we go on doing it, the time comes when we scarcely give it a thought. To avoid spiritual death a man must keep himself sensitive to sin by keeping himself sensitive to the presence of Jesus Christ.

(ii) John also uses the word dead literally. Jesus teaches that the resurrection will come and that what happens to a man in the after-life is inextricably bound up with what he has done in this life. The awful importance of this life is that it determines eternity. All through it we are fitting or unfitting ourselves for the life to come, making ourselves fit or unfit for the presence of God. We choose either the way which leads to life or the way which leads to death.

THE ONLY TRUE JUDGMENT ( John 5:30 )

5:30 I cannot do anything which originates in myself. As I hear, so I judge. But the judgment which I exercise is just, because I do not seek to do what I wish to do, but I seek to do what he who sent me wishes to do.

In the preceding passage Jesus has claimed the right of judgment. It was not unnatural that men should ask by what right he proposed to judge others. His answer was that his judgment was true and final because he had no desire to do anything other than the will of God. His claim was that his judgment was the judgment of God.

It is very difficult for any man to judge another man fairly. If we will honestly examine ourselves we will see that many motives may affect our judgment. It may be rendered unfair by injured pride. It may be rendered blind by our prejudices. It may be made bitter by jealousy. It may be made arrogant by contempt. It may be made harsh by intolerance. It may be made condemnatory by self-righteousness. It may be affected by our own self-conceit. It may be based on envy. It may be vitiated by an insensitive or deliberate ignorance. Only a man whose heart is pure and whose motives are completely unmixed can rightly judge another man--which means to say that no man can.

On the other hand the judgment of God is perfect.

God alone is holy and therefore he alone knows the standards by which all men must be judged. God alone is perfectly loving and his judgment alone is delivered in the charity in which all true judgment must be given. God alone has full knowledge and judgment can be perfect only when it takes into account all the circumstances. The claim of Jesus to judge is based on the claim that in him is the perfect mind of God. He does not judge with the inevitable mixture of human motives; he judges with the perfect holiness, the perfect love and the perfect sympathy of God.

WITNESS TO CHRIST ( John 5:31-36 )

5:31-36 If I bear witness about myself, my witness need not be accepted as true; but it is Another who is bearing witness about me, and I know that the witness which he bears about me is true. You sent your envoys to John, and he bore witness to the truth; but the testimony which I receive is not from any man, but I say these things that you may be saved. He was the lamp which burns and shines. For a time you were pleased to take pleasure in his light. But I have a greater testimony than John's. The works which the Father granted to me to accomplish, the very works which I do, are evidence about me to prove that my Father has sent me.

Once again Jesus is answering the charges of his opponents. His opponents are demanding. "What evidence can you adduce that your claims are true?" Jesus argues in a way that the Rabbis would understand for he uses their own methods.

(i) He begins by admitting the universal principle that the unsupported evidence of one person cannot be taken as proof. There must be at least two witnesses. "On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness" ( Deuteronomy 17:6). "A single witness shall not prevail against a man for any crime or for any wrong in connection with any offence that he has committed; only on the evidence of two witnesses, or of three witnesses, shall a charge be sustained" ( Deuteronomy 19:15). When Paul threatens to come to the Corinthians with rebuke and discipline he says that all his charges will be confirmed by two or three witnesses ( 2 Corinthians 13:1). Jesus says that when a Christian has a legitimate complaint against a brother he must take with him some others to confirm the charge ( Matthew 18:16). In the early church it was the rule that no charge against an elder was entertained unless it was supported by two or three witnesses ( 1 Timothy 5:19). Jesus began by fully admitting the normal Jewish law of evidence.

Further, it was universally held that a man's evidence about himself could not be accepted. The Mishnah said: "A man is not worthy of belief when he is speaking about himself." Demosthenes, the great Greek orator, laid it down as a principle of justice: "The laws do not allow a man to give evidence on his own behalf." Ancient law well knew that self-interest had an effect on a man's statements about himself. So Jesus agrees that his own unsupported testimony to himself need not be true.

(ii) But there are other witnesses to him. He says that "Another" is his witness, meaning God. He will return to that, but for the moment he cites John the Baptist who had repeatedly borne witness to him ( John 1:19-20; John 1:26; John 1:29; John 1:35-36). Then Jesus pays a tribute to John and issues a rebuke to the Jewish authorities.

He says that John was the lamp which burns and shines. That was the perfect tribute to him. (a) A lamp bears a borrowed light. It does not light itself; it is lit. (b) John had warmth, for his was not the cold message of the intellect but the burning message of the kindled heart. (c) John had light. The function of light is to guide, and John pointed men on the way to repentance and to God. (d) In the nature of things a lamp burns itself out; in giving light it consumes itself. John was to decrease while Jesus increased. The true witness burns himself out for God.

In paying tribute to John, Jesus rebukes the Jews. They were pleased to take pleasure in John for a time, but they never really took him seriously. They were, as one has put it, like "gnats dancing in the sunlight," or like children playing while the sun shone. John was a pleasant sensation, to be listened to as long as he said the things they liked, and to be abandoned whenever he became awkward. Many people listen to God's truth like that; they enjoy a sermon as a performance. A famous preacher tells how after he had preached a somber sermon on judgment, he was greeted with the comment: "That sermon was sure cute!" God's truth is not a thing by which to be pleasantly titillated; it is often something to be received in the dust and ashes of humiliation and repentance.

But Jesus does not even plead John's evidence. He says it is not the human evidence of any fallible man he is going to adduce to support his claims.

(iii) So he adduces the witness of his works. He had done that when John sent from prison to ask if he was the Messiah. He had told John's enquiring envoys to go back and tell him what they saw happening ( Matthew 11:4; Luke 7:22). But Jesus cites his works, not to point to himself but to point to the power of God working in him and through him. His supreme witness is God.

THE WITNESS OF GOD ( John 5:37-43 )

5:37-43 And the Father who sent me has home witness about me. You have never heard his voice, nor have you ever seen his form. You do not have his word dwelling in you, because you do not believe in the One whom he sent. You search the scriptures, because you think that in them you have eternal life. It is they which bear witness about me, yet you refuse to come to me that you may have life. I receive no glory from men; but I know you and I know that you do not have the love of God in you. I came in the name of my Father and yet you do not receive me. If another comes in his own name, you will receive him.

The early part of this section may be taken in two ways.

(i) It may be that it refers to the unseen witness of God in a man's heart. In his first letter John writes: "He who believes in the Son of God, has the testimony (of God) in himself" ( 1 John 5:9-10). The Jew would have insisted that no man can ever see God. Even in the giving of the Ten Commandments "you heard the sound of words, but saw no form; there was only a voice" ( Deuteronomy 4:12). So this may mean: "It is true that God is invisible; and so is his witness, for it is the response which rises in the human heart when a man is confronted with me." When we are confronted with Christ we see in him the altogether lovely and the altogether wise; that conviction is the witness of God in our hearts. The Stoics held that the highest kind of knowledge comes not by thought but by what they called "arresting impressions;" a conviction seizes a man like someone laying an arresting hand on his shoulder. It may be that Jesus here means that the conviction in our hearts of his supremacy is the witness of God within.

(ii) It may be that John is really meaning that God's witness to Christ is to be found in the scriptures. To the Jew the scriptures were all in all. "He who has acquired the words of the law has acquired eternal life." "He who has the Law has a cord of grace drawn around him in this world and in the world to come." "He who says that Moses wrote even one verse of the Law in his own knowledge is a despiser of God." "This is the book of the commandments of God and the Law that endureth for ever. All they that hold it fast are appointed to life, but such as leave it shall die" ( Bar_4:1-2 ). "If food which is your life but for an hour, requires a blessing before and after it be eaten, how much more does the Law, in which lies the world that is to be, require a blessing?" The Jew searched the Law and yet faded to recognize Christ when he came. What was wrong? The best Bible students in the world, people who meticulously and continuously read scripture, rejected Jesus. How could that happen?

One thing is clear--they read scripture in the wrong way.

(i) They read it with a shut mind. They read it not to search for God but to find arguments to support their own positions. They did not really love God; they loved their own ideas about him. Water has as much chance of getting into concrete as the word of God had of getting into their minds. They did not humbly learn a theology from scripture; they used scripture to defend a theology which they themselves had produced. There is still danger that we should use the Bible to prove our beliefs and not to test them.

(ii) They made a still bigger mistake--they regarded God as having given men a written revelation. The revelation of God is a revelation in history. It is not God speaking, but God acting. The Bible itself is not his revelation; it is the record of his revelation. But they worshipped the Bible's words.

There is only one proper way to read the Bible--to read it as all pointing to Jesus Christ. Then many of the things which puzzle us, and sometimes distress us, are clearly seen as stages on the way, a pointing forward to Jesus Christ, who is the supreme revelation and by whose light all other revelation is to be tested. The Jews worshipped a God who wrote rather than a God who acted and therefore when Christ came they did not recognize him. The function of the scriptures is not to give life, but to point to him who can.

There are two most revealing things here.

(i) In John 5:34 Jesus had said the purpose of his words was "that you may be saved." Here he says: "I am not looking for any glory from man." That is to say: "I am not arguing like this because I want to win an argument. I am not talking like this because I want to score off you and win the applause of men. It is because I love you and want to save you."

There is something tremendous here. When people oppose us and we argue back, what is our main feeling? Wounded pride? The conceit that hates any kind of failure? Annoyance? A desire to cram our opinions down other people's throats because we think them fools? Jesus talked as he did only because he loved men. His voice might be stern, but in the sternness there was still the accent of yearning love; his eyes might flash fire, but the flame was the flame Of love.

(ii) Jesus says: "if another comes in his own name, him you will receive." The Jews had their succession of impostors claiming to be the Messiah and every one had his following (compare Mark 13:6; Mark 13:22; Matthew 24:5; Matthew 24:24). Why do men follow impostors? Because they are "men whose claims correspond with men's own desires." The impostors came promising empires and victory and material prosperity; Jesus came offering a Cross. The characteristic of the impostor is the offer of the easy way; Jesus offered men the hard way of God. The impostors perished and Christ lives on.

THE ULTIMATE CONDEMNATION ( John 5:44-47 )

5:44-47 How can you believe when you are out for the glory that you get from each other, and when you do not search for the glory which comes from the only God? Do not think that it is I who will accuse you to the Father. You have an accuser--it is Moses I mean--on whom you set your hopes. If you had believed in Moses, you would have believed in me, for he wrote about me. If you do not believe in his writings, how will you believe in my words?

The scribes and Pharisees desired the praise of men. They dressed in such a way that everyone would recognize them. They prayed in such a way that everyone would see. They loved the front seats in the Synagogue. They loved the deferential greetings of men on the street. And just because of that they could not hear the voice of God. Why? So long as a man measures himself against his fellow men he will be well content. But the point is not: "Am I as good as my neighbour?" The point is: "Am I as good as God?" "What do I look like to him?" So long as we judge ourselves by human comparisons there is plenty of room for self-satisfaction, and that kills faith, for faith is born of the sense of need. But when we compare ourselves with Jesus Christ, we are humbled to the dust, and then faith is born, for there is nothing left to do but trust to the mercy of God.

Jesus finishes with a charge that would strike home. The Jews believed the books which they believed Moses had given them to be the very word of God. Jesus said: "If you had read these books aright, you would have seen that they all pointed to me." He went on: "You think that because you have Moses to be your mediator you are safe; but Moses is the very one who will condemn you. Maybe you could not be expected to listen to me, but you are bound to listen to the words of Moses to which you attach such value and they all spoke of me."

Here is the great and threatening truth. What had been the greatest privilege of the Jews had become their greatest condemnation. No one could condemn a man who had never had a chance. But knowledge had been given to the Jews; and the knowledge they had failed to use had become their condemnation. Responsibility is always the other side of privilege.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And ye will not come to me,.... Which is to be understood, not of a corporeal coming to him; for many of the Jews did come to him in this sense; some for one thing, and some for another; some for the loaves, that they might eat and be filled; some to see his miracles, and others to partake of the benefit of them; some to hear him preach, and others to catch and cavil at what they could: nor is bare coming to hear Christ preached, or an outward attendance on, and submission to his ordinances, such a coming to him as is here designed; for with these eternal life is not connected: bodily exercise profiteth not in this way; but a spiritual coming to Christ, or a coming to him by faith is here meant; in which sense the phrase is frequently used in this Gospel, especially in the next chapter; see John 6:35; and those who come aright to Christ, come to him as the alone, able, suitable, and sufficient Saviour; and in themselves as sinners, and ready to perish; and as such they are received by him with a welcome: but these men did not see themselves as such; nor did they see any need they had of coming to Christ; for they thought they had eternal life elsewhere: and such were their ignorance of themselves and Christ; and such their prejudices against him; and such the depravity, perverseness, and stubbornness of their wills, that they had no inclination, desire, and will to come to Christ, any more than power; which is an argument against, and not for the free will of man, unless it be to that which is evil: and this perverseness of their wills to come to Christ, when revealed in the external ministry of the word, was blameworthy in them, since this was not owing to any decree of God, but to the corruption and vitiosity of nature; which being blameworthy in them, that which follows upon it must be so too; and it was the greater aggravation of their sin, that they had the Scriptures which testified of Christ, and pointed at him as the way of life, and yet would not come to him for it:

that ye might have life; that is, eternal life, as is expressed in the foregoing verse, and is so read here in Beza's old copy, in the Syriac, Arabic, and Persic versions. This is in Christ, not only the purpose and promise of it, but that itself: he has the disposal of it, gives the right unto it, and a meetness for it, with all the comforts arising from it, and all the promises and blessings relating to it; and all that come to Christ by faith may, and shall have it: this is the will of the Father, the end of his giving of Christ, and of his mission and coming into the world, and is inseparably connected with believing in him.

Henry's Complete Commentary on the Bible

      31 If I bear witness of myself, my witness is not true.   32 There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.   33 Ye sent unto John, and he bare witness unto the truth.   34 But I receive not testimony from man: but these things I say, that ye might be saved.   35 He was a burning and a shining light: and ye were willing for a season to rejoice in his light.   36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.   37 And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.   38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.   39 Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.   40 And ye will not come to me, that ye might have life.   41 I receive not honour from men.   42 But I know you, that ye have not the love of God in you.   43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.   44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?   45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.   46 For had ye believed Moses, ye would have believed me: for he wrote of me.   47 But if ye believe not his writings, how shall ye believe my words?

      In these verses our Lord Jesus proves and confirms the commission he had produced, and makes it out that he was sent of God to be the Messiah.

      I. He sets aside his own testimony of himself (John 5:31; John 5:31): "If I bear witness of myself, though it is infallibly true (John 8:14; John 8:14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence." Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction.

      II. He produces other witnesses that bear testimony to him that he was sent of God.

      1. The Father himself bore testimony to him (John 5:32; John 5:32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (John 8:18; John 8:18): I bear witness of myself, and the Father beareth witness of me. Observe,

      (1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it.

      (2.) The satisfaction Christ had in this testimony: "I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself." The devil tempted him to question his being the Son of God, but he never yielded.

      2. John Baptist witnessed to Christ, John 5:33; John 5:33, c. John came to bear witness of the light (John 1:7; John 1:7); his business was to prepare his way, and direct people to him: Behold the Lamb of God.

      (1.) Now the testimony of John was, [1.] A solemn and public testimony: "You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony." [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it.

      (2.) Two things are added concerning John's testimony:--

      [1.] That it was a testimony ex abundanti--more than he needed to vouch (John 5:34; John 5:34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good.

      [2.] That it was a testimony ad hominem--to the man, because John Baptist was one whom they had a respect for (John 5:35; John 5:35): He was a light among you.

      First, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phos--lux, light (so Christ was the light), but lyknos--lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Matthew 5:16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation.

      Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: "You were willing-- ethelesate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthenai--willing to dance, and make a noise about this light, as boys about a bonfire." 2. It was but transient, and soon over: "You were fond of him, pros horan--for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison." Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: "You were willing to countenance John, pros horan that is, for temporal ends" (so some take it); "you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country." Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.

      3. Christ's own works witnessed to him (John 5:36; John 5:36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater,1 John 5:9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry--his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another--all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum--a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Hebrews 2:4; Acts 2:22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver.

      4. He produces, more fully than before, his Father's testimony concerning him (John 5:37; John 5:37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce--by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Matthew 3:17): This is my ambassador, This is my beloved Son. The Jews reckoned Bath-kol;--the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Matthew 17:5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Acts 14:17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons:-- [1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. "But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with." Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: "The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony." [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you,John 5:38; John 5:38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Romans 3:2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see John 7:17; John 7:17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent.

      5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (John 5:39; John 5:39, c.): Search the scriptures, ereunate.

      (1.) This may be read, either, [1.] "You search the scriptures, and you do well to do so you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them." The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: "You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me." Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: "You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter" (hærere in cortice), "but will search into it." Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie--at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, "What am I now searching for?" We must search as for hidden treasures (Proverbs 2:4), as those that sink for gold or silver, or that dive for pearl, Job 28:1-11. This ennobled the Bereans, Acts 17:11.

      (2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (John 7:49; John 7:49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (1 Peter 1:11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see 1 John 5:11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts.

      (3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,

      [1.] Their neglect of him and his doctrine: "You will not come tome, that you might have life,John 5:40; John 5:40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you." Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. Those words (John 5:41; John 5:41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him.

      [2.] Their want of the love of God (John 5:42; John 5:42): "I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (John 5:37; John 5:37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Romans 5:5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Revelation 2:23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him.

      [3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (John 5:43; John 5:43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jeremiah 2:12; Jeremiah 2:13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. Observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. 2 Thessalonians 2:10; 2 Thessalonians 2:11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Matthew 24:24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin.

      [4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, John 5:44; John 5:44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is,

      First, Their ambition of worldly honour. Christ despised it, John 5:41; John 5:41. They set their hearts upon it: You receive honour one of another; that is, "You look for a Messiah in outward pomp, and promise yourselves worldly honour by him." You receive honour:-- 1. "You desire to receive it, and aim at this in all you do." 2. "You give honour to others, and applaud them, only that they may return it, and may applaud you." Petimus dabimusque vicissim--We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. "You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable." 4. "What respect is shown to you you receive yourselves, and do not transmit to God, as Herod." Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other.

      Secondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Romans 2:29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin.

      Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against,--when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case),--how can they believe the summit of whose ambition is to make a fair show in the flesh?

      6. The last witness here called is Moses, John 5:45; John 5:45, c. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ but Christ here shows them,

      (1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law!Galatians 4:21. Or, [2.] As showing the manifest unreasonableness of their infidelity: "Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief." Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Romans 6:2), nor as Jeremiah desire to see God's vengeance on them. Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them.

      (2.) That Moses was a witness for Christ and to his doctrine (John 5:46; John 5:47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (John 5:45; John 5:45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infers that it was not strange that they rejected him: If you believe not his writings, how shall you believe my words? How can it be thought that you should? First, "If you do not believe sacred writings, those oracles which are in black and white, which is the most certain way of conveyance, how shall you believe my words, words being usually less regarded?" Secondly, "If you do not believe Moses, for whom you have such a profound veneration, how is it likely that you should believe me, whom you look upon with so much contempt?" See Exodus 6:12. Thirdly, "If you believe not what Moses spoke and wrote of me, which is a strong and cogent testimony for me, how shall you believe me and my mission?" If we admit not the premises, how shall we admit the conclusion? The truth of the Christian religion, it being a matter purely of divine revelation, depends upon the divine authority of the scripture; if therefore we believe not the divine inspiration of those writings, how shall be receive the doctrine of Christ?

Spurgeon's Verse Expositions of the Bible

Free Will A Slave

December 2, 1855 by C. H. SPURGEON (1834-1892)

"And ye will not come to me, that ye might have life." John 5:40 .

This is one of the great guns of the Arminians, mounted upon the top of their walls, and often discharged with terrible noise against the poor Christians called Calvinists. I intend to spike the gun this morning, or, rather, to turn it on the enemy, for it was never theirs; it was never cast at their foundry at all, but was intended to teach the very opposite doctrine to that which they assert. Usually, when the text is taken, the divisions are: First, that man has a will. Secondly, that he is entirely free. Thirdly, that men must make themselves willing to come to Christ, otherwise they will not be saved. Now, we shall have no such divisions; but we will endeavour to take a more calm look at the text; and not, because there happen to be the words "will," or "will not" in it, run away with the conclusion that it teaches the doctrine of free-will. It has already been proved beyond all controversy that free-will is nonsense. Freedom cannot belong to will any more than ponderability can belong to electricity. They are altogether different things. Free agency we may believe in, but free-will is simply ridiculous. The will is well known by all to be directed by the understanding, to be moved by motives, to be guided by other parts of the soul, and to be a secondary thing. Philosophy and religion both discard at once the very thought of free-will; and I will go as far as Martin Luther, in that strong assertion of his, where he says, "If any man doth ascribe aught of salvation, even the very least, to the free-will of man, he knoweth nothing of grace, and he hath not learnt Jesus Christ aright." It may seem a harsh sentiment; but he who in his soul believes that man does of his own free-will turn to God, cannot have been taught of God, for that is one of the first principles taught us when God begins with us, that we have neither will nor power, but that he gives both; that he is "Alpha and Omega" in the salvation of men. Our four points, this morning, shall be: First that every man is dead , because it says: "Ye will not come to me, that ye might have life ." Secondly that there is life in Jesus Christ : "Ye will not come to me , that ye might have life." Thirdly that there is life in Christ Jesus for every one that comes for it: "Ye will not come to me, that ye might have life ;" implying that all who go will have life. And fourthly the gist of the text lies here, that no man by nature ever will come to Christ , for the text says, "Ye will not come to me, that ye might have life." So far from asserting that men of their own wills ever do such a thing, it boldly and flatly denies it, and says, "Ye WILL NOT come to me, that ye might have life." Why, beloved, I am almost ready to exclaim, Have all free-willers no knowledge that they dare to run in the teeth of inspiration? Have all those that deny the doctrine of grace no sense? Have they so departed from God that they wrest this to prove free-will; whereas the text says, "Ye WILL NOT come to me that ye might have life."

I. First, then, our text implies THAT MEN BY NATURE ARE DEAD.

No being needs to go after life if he has life in himself. The text speaks very strongly when it says, "Ye will not come unto me, that ye might have life." Though it saith it not in words, yet it doth in effect affirm that men need a life more than they have themselves. My hearers, we are all dead unless we have been begotten unto a lively hope. First, we are all of us, by nature, legally dead "In the day that thou eatest thereof thou shalt die the death," said God to Adam; and though Adam did not die in that moment naturally, he died legally; that is to say death was recorded against him. As soon as, at the Old Bailey, the judge puts on the black cap and pronounces the sentence, the man is reckoned to be dead at law. Though perhaps a month may intervene before he is brought on the scaffold to endure the sentence of the law, yet the law looks upon him as a dead man. It is impossible for him to transact anything. He cannot inherit, he cannot bequeath; he is nothing he is a dead man. The country considers him not as being alive in it at all. There is an election he is not asked for his vote because he is considered as dead. He is shut up in his condemned cell, and he is dead. Ah! and ye ungodly sinners who have never had life in Christ, ye are alive this morning, by reprieve, but do ye know that ye are legally dead; that God considers you as such, that in the day when your father Adam touched the fruit, and when you yourselves did sin, God, the Eternal Judge, put on the black cap and condemned you? You talk mightily of your own standing, and goodness, and morality where is it? Scripture saith, ye are "condemned already." Ye are not to wait to be condemned at the judgment-day that will be the execution of the sentence ye are "condemned already." In the moment ye sinned; your names were all written in the black book of justice; every one was then sentenced by God to death, unless he found a substitute, in the person of Christ, for his sins. What would you think if you were to go into the Old Bailey, and see the condemned culprit sitting in his cell, laughing and merry? You would say, "The man is a fool, for he is condemned, and is to be executed; yet how merry he is." Ah! and how foolish is the worldly man, who, while sentence is recorded against him, lives in merriment and mirth! Do you think the sentence of God is of no effect? Thinkest thou that thy sin which is written with an iron pen on the rocks for ever hath no horrors in it? God hath said thou art condemned already. If thou wouldst but feel this, it would mingle bitters in thy sweet cups of joy; thy dances would be stopped, thy laughter quenched in sighing, if thou wouldst recollect that thou art condemned already. We ought all to weep, if we lay this to our souls: that by nature we have no life in God's sight; we are actually, positively condemned; death is recorded against us, and we are considered in ourselves now, in God's sight, as much dead as if we were actually cast into hell; we are condemned here by sin, we do not yet suffer the penalty of it, but it is written against us, and we are legally dead, nor can we find life unless we find legal life in the person of Christ, of which more by-and-by. But, besides being legally dead, we are also spiritually dead. For not only did the sentence pass in the book, but it passed in the heart; it entered the conscience; it operated on the soul, on the judgment, on the imagination, and on everything. "In the day that thou eatest thereof thou shalt surely die," was not only fulfilled by the sentence recorded, but by something which took place in Adam. Just as, in a certain moment, when this body shall die, the blood stops, the pulse ceases, the breath no longer comes from the lungs, so in the day that Adam did eat that fruit his soul died; his imagination lost its mighty power to climb into celestial things and see heaven, his will lost its power always to choose that which is good, his judgment lost all ability to judge between right and wrong decidedly and infallibly, though something was retained in conscience; his memory became tainted, liable to hold evil things, and let righteous things glide away; every power of him ceased as to its moral vitality. Goodness was the vitality of his powers that departed. Virtue, holiness, integrity, these were the life of man; but when these departed man became dead. And now, every man, so far as spiritual things are concerned, is "dead in trespasses and sins" spiritually. Nor is the soul less dead in a carnal man, than the body is when committed to the grave; it is actually and positively dead not by a metaphor, for Paul speaketh not in metaphor, when he affirms, "You hath he quickened who were dead in trespasses and sins." But my hearers, again, I would I could preach to your hearts concerning this subject. It was bad enough when I described death as having been recorded; but now I speak of it as having actually taken place in your hearts. Ye are not what ye once were; ye are not what ye were in Adam, not what ye were created. Man was made pure and holy. Ye are not the perfect creatures of which some boast; ye are altogether fallen, ye have gone out of the way, ye have become corrupt and filthy. Oh! listen not to the siren song of those who tell you of your moral dignity, and your mighty elevation in matters of salvation. Ye are not perfect; that great word, "ruin," is written on your heart; and death is stamped upon your spirit. Do not conceive, O moral man, that thou wilt be able to stand before God in thy morality, for thou art nothing but a carcass embalmed in legality, a corpse arrayed in some fine robes, but still corrupt in God's sight. And think not, O thou possessor of natural religion! that thou mayest by thine own might and power make thyself acceptable to God. Why, man! thou art dead! and thou mayest array the dead as gloriously as thou pleasest, but still it would be a solemn mockery. There lieth queen Cleopatra put the crown upon her head, deck her in royal robes, let her sit in state; but what a cold chill runs through you when you pass by her. She is fair now, even in her death but how horrible it is to stand by the side even of a dead queen, celebrated for her majestic beauty! So you may be glorious in your beauty, fair, and amiable, and lovely; you put the crown of honesty upon your head, and wear about you all the garments of uprightness, but unless God has quickened thee, O man! unless the Spirit has had dealings with thy soul, thou art in God's sight as obnoxious as the chilly corpse is to thyself. Thou wouldst not choose to live with a corpse sitting at thy table; nor doth God love that thou shouldst be in his sight. He is angry with thee every day, for thou art in sin thou art in death. Oh! believe this; take it to thy soul; appropriate it, for it is most true that thou art dead, spiritually as well as legally. The third kind of death is the consummation of the other two. It is eternal death. It is the execution of the legal sentence; it is the consummation of the spiritual death. Eternal death is the death of the soul; it takes place after the body has been laid in the grave, after the soul has departed from it. If legal death be terrible, it is because of its consequences; and if spiritual death be dreadful, it is because of that which shall succeed it. The two deaths of which we have spoken are the roots, and that death which is to come is the flower thereof. Oh! had I words that I might this morning attempt to depict to you what eternal death is. The soul has come before its Maker; the book has been opened; the sentence has been uttered; "Depart ye cursed" has shaken the universe, and made the very spheres dim with the frown of the Creator; the soul has departed to the depths where it is to dwell with others in eternal death. Oh! how horrible is its position now. Its bed is a bed of flame; the sights it sees are murdering ones that affright its spirit;. the sounds it hears are shrieks, and wails, and moans, and groans; all that its body knows is the infliction of miserable pain! It has the possession of unutterable woe, of unmitigated misery. The soul looks up. Hope is extinct it is gone. It looks downward in dread and fear; remorse hath possessed its soul. It looks on the right hand and the adamantine walls of fate keep it within its limits of torture. It looks on the left and there the rampart of blazing fire forbids the scaling ladder of e'en a dreamy speculation of escape. It looks within and seeks for consolation there, but a gnawing worm hath entered into the soul. It looks about it it has no friends to aid, no comforters, but tormentors in abundance. It knoweth nought of hope of deliverance; it hath heard the everlasting key of destiny turning in its awful wards, and it hath seen God take that key and hurl it down into the depth of eternity never to be found again. It hopeth not; it knoweth no escape; it guesseth not of deliverance; it pants for death, but death is too much its foe to be there; it longs that non-existence would swallow it up, but this eternal death is worse than annihilation. It pants for extermination as the laborer for his Sabbath; it longs that it might be swallowed up in nothingness just as would the galley slave long for freedom, but it cometh not it is eternally dead. When eternity shall have rolled round multitudes of its everlasting cycles it shall still be dead. Forever knoweth no end; eternity cannot be spelled except in eternity. Still the soul seeth written o'er its head, "Thou art damned forever." It heareth howlings that are to be perpetual; it seeth flames which are unquenchable; it knoweth pains that are unmitigated; it hears a sentence that rolls not like the thunder of earth which soon is hushed but onward, onward, onward, shaking the echoes of eternity making thousands of years shake again with the horrid thunder of its dreadful sound "Depart! depart! depart! ye cursed!" This is the eternal death.

II. Secondly, IN CHRIST JESUS THERE IS LIFE,

for he says: "Ye will not come to me that ye might have life." There is no life in God the Father for a sinner; there is no life in God the Spirit for a sinner apart from Jesus. The life of a sinner is in Christ. If you take the Father apart from the Son, though he loves his elect, and decrees that they shall live, yet life is only in his Son. If you take God the Spirit apart from Jesus Christ, though it is the Spirit that gives us spiritual life, yet it is life in Christ, life in the Son. We dare not, and cannot apply in the first place, either to God the Father, or to God the Holy Ghost for spiritual life. The first thing we are led to do when God brings us out of Egypt is to eat the Passover the very first thing. The first means whereby we get life is by feeding upon the flesh and blood of the Son of God; living in him, trusting on him, believing in his grace and power. Our second thought was there is life in Christ. We will show you there are three kinds of life in Christ, as there are three kinds of death. First there is legal life in Christ. Just as every man by nature considered in Adam had a sentence of condemnation passed on him in the moment of Adam's sin, and more especially in the moment of his own first transgression, so I, if I be a believer, and you, if you trust in Christ, have had a legal sentence of acquittal passed on us through what Jesus Christ has done. O condemned sinner! Thou mayest be sitting this morning condemned like the prisoner in Newgate; but ere this day has passed away thou mayest be as clear from guilt as the angels above. There is such a thing as legal life in Christ, and, blessed be God! some of us enjoy it. We know our sins are pardoned because Christ suffered punishment for them; we know that we never can be punished ourselves, for Christ suffered in our stead. The Passover is slain for us; the lintel and door-post have been sprinkled, and the destroying angel can never touch us. For us there is no hell, although it blaze with terrible flame. Let Tophet be prepared of old, let its pile be wood and much smoke, we never can come there Christ died for us, in our stead. What if there be racks of horrid torture? What if there be a sentence producing most horrible reverberations of thundering sounds? Yet neither rack, nor dungeon, nor thunder, are for us! In Christ Jesus we are now delivered. "There is therefore NOW no condemnation unto us who are in Christ Jesus, who walk not after the flesh, but after the Spirit." Sinner! Art thou legally condemned this morning? Dost thou feel that? Then, let me tell thee that faith in Christ will give thee a knowledge of thy legal acquittal. Beloved, it is no fancy that we are condemned for our sins, it is a reality. So, it is no fancy we are acquitted, it is a reality. A man about to be hanged, if he received a full pardon would feel it a great reality. He would say, "I have a full pardon; I cannot be touched now." That is just how I feel.

"Now freed from sin I walk at large, The Saviour's blood's my full discharge, At his dear feet content I lay, A sinner saved, and homage pay."

Brethren, we have gained legal life in Christ, and such legal life that we cannot lose it. The sentence has gone against us once now it has gone out for us. It is written, " THERE IS NOW NO CONDEMNATION ," and that now will do as well for me in fifty years as it does now. Whatever time we live it will still be written, "There is therefore, now no condemnation to them that are in Christ Jesus." Then, secondly, there is spiritual life in Christ Jesus. As the man is spiritually dead, God has spiritual life for him, for there is not a need which is not supplied by Jesus, there is not an emptiness in the heart which Christ cannot fill; there is not a desolation which he cannot people, there is not a desert which he cannot make to blossom as the rose. O ye dead sinners! spiritually dead, there is life in Christ Jesus, for we have seen yes! these eyes have seen the dead live again; we have known the man whose soul was utterly corrupt, by the power of God seek after righteousness; we have known the man whose views were carnal, whose lusts were mighty, whose passions were strong, suddenly, by irresistible might from heaven, consecrate himself to Christ, and become a child of Jesus. We know that there is life in Christ Jesus, of a spiritual order; yea, more, we ourselves, in our own persons, have felt that there is spiritual life. Well can we remember when we sat in the house of prayer, as dead as the very seat on which we sat. We had listened for a long, long while to the sound of the gospel, but no effect followed, when suddenly, as if our ears had been opened by the fingers of some mighty angel, a sound entered into our heart. We thought we heard Jesus saying, "He that hath ears to hear, let him hear." An irresistible hand put itself on our heart and crushed a prayer out of it. We never had a prayer before like that. We cried, "O God! have mercy upon me a sinner." Some of us for months felt a hand pressing us as if we had been grasped in a vice, and our souls bled drops of anguish. That misery was a sign of coming life. Persons when they are being drowned do not feel the pain so much as while they are being restored. Oh! we recollect those pains, those groans, that living strife that our soul had when it came to Christ. Ah! we can recollect the giving of our spiritual life as easily as could a man his restoration from the grave. We can suppose Lazarus to have remembered his resurrection, though not all the circumstances of it. So we, although we have forgotten a great deal, do recollect our giving ourselves to Christ. We can say to every sinner, however dead, there is life in Christ Jesus, though you may be rotten and corrupt in your grave. He who hath raised Lazarus hath raised us; and he can say, even to you, "Lazarus! come forth." In the third place, there is eternal life in Christ Jesus. And, oh! if eternal death be terrible, eternal life is blessed; for he has said, "Where I am there shall my people be." "Father, I will that they also, whom thou hast given unto me, be with me where I am, that they may behold my glory." "I give unto my sheep eternal life, and they shall never perish." Now, any Arminian that would preach from that text must buy a pair of India rubber lips, for I am sure he would need to stretch his mouth amazingly; he would never be able to speak the whole truth without winding about in a most mysterious manner. Eternal life not a life which they are to lose, but eternal life. If I lost life in Adam I gained it in Christ; if I lost myself for ever I find myself for ever in Jesus Christ. Eternal life! Oh blessed thought! Our eyes will sparkle with joy and our souls bum with ecstasy in the thought that we have eternal life. Be quenched ye stars! let God put his finger on you but my soul will live in bliss and joy. Put out thine eye O sun! but mine eye shall "see the king in his beauty" when thine eye shall no more make the green earth laugh. And moon, be thou turned into blood! but my blood shall ne'er be turned to nothingness; this spirit shall exist when thou hast ceased to be. And thou great world! thou mayest all subside, just as a moment's foam subsides upon the wave that bears it but I have eternal life. O time! thou mayest see giant mountains dead and hidden in their graves; thou mayest see the stars like figs too ripe, falling from the tree, but thou shalt never, never see my spirit dead.

III. This brings us to the third point: that ETERNAL LIFE IS GIVEN TO ALL WHO COME FOR IT.

There never was a man who came to Christ for eternal life, for legal life, for spiritual life, who had not already received it, in some sense, and it was manifested to him that he had received it soon after he came. Let us take one or two texts "He is able to save to the uttermost them that come unto him." Every man who comes to Christ will find that Christ is able to save him not able to save him a little, to deliver him from a little sin, to keep him from a little trial, to carry him a little way and then drop him but able to save him to the uttermost extent of his sin, unto the uttermost length of his trials, the uttermost depths of his sorrows, unto the uttermost duration of his existence. Christ says to every one who comes to him, "Come, poor sinner, thou needst not ask whether I have power to save. I will not ask thee how far thou hast gone into sin; I am able to save thee to the uttermost." And there is no one on earth can go beyond God's "uttermost." Now another text: "Him that cometh to me, [mark the promises are nearly always to the coming ones] I will in no wise cast out." Every man that comes shall find the door of Christ's house opened and the door of his heart too. Every man that comes I say it in the broadest sense shall find that Christ has mercy for him. The greatest absurdity in the world is to want to have a wider gospel than that recorded in Scripture. I preach that every man who believes shall be saved that every man who comes shall find mercy. People ask me, "But suppose a man should come who was not chosen, would he be saved?" You go and suppose nonsense and I am not going to give you an answer. If a man is not chosen he will never come. When he does come it is a sure proof that he was chosen. Says one, "Suppose any one should go to Christ who had not been called of the Spirit." Stop, my brother, that is a supposition thou hast no right to make, for such a thing cannot happen; you only say it to entangle me, and you will not do that just yet. I say every man who comes to Christ shall be saved. I can say that as a Calvinist, or as a hyper-Calvinist, as plainly as you can say it. I have no narrower gospel than you have; only my gospel is on a solid foundation, whereas yours is built upon nothing but sand and rottenness. "Every man that cometh shall be saved, for no man cometh to me except the Father draw him." "But," says one, "suppose all the world should come, would Christ receive them?" Certainly, if all came; but then they won't come. I tell you all that come aye, if they were as bad as devils, Christ would receive them; if they had all sin and filthiness running into their hearts as into a common sewer for the whole world, Christ would receive them. Another says, "I want to know about the rest of the people. May I go out and tell them Jesus Christ died for every one of you? May I say there is righteousness for everyone of you, there is life for every one of you?" No; you may not. You may say there is life for every man that comes. But if you say there is life for one of those that do not believe, you utter a dangerous lie. If you tell them Jesus Christ was punished for their sins, and yet they will be lost, you tell a wilful falsehood. To think that God could punish Christ and then punish them I wonder at your daring to have the impudence to say so! A good man was once preaching that there were harps and crowns in heaven for all his congregation; and then he wound up in a most solemn manner: "My dear friends, there are many for whom these things are prepared who will not get there." In fact, he made such a pitiful tale, as indeed he might do; but I tell you who he ought to have wept for he ought to have wept for the angels of heaven and all the saints, because that would spoil heaven thoroughly. You know when you meet at Christmas, if you have lost your brother David and his seat is empty, you say: "Well, we always enjoyed Christmas, but there is a drawback to it now poor David is dead and buried!" Think of the angels saying: "Ah! this is a beautiful heaven, but we don't like to see all those crowns up there with cobwebs on; we cannot endure that uninhabited street: we cannot behold yon empty thrones." And then, poor souls, they might begin talking to one another, and say, "we are none of us safe here for the promise was "I give unto my sheep eternal life," and there is a lot of them in hell that God gave eternal life to; there is a number that Christ shed his blood for burning in the pit, and if they may be sent there, so may we. If we cannot trust one promise we cannot another." So heaven would lose its foundation, and fall. Away with your nonsensical gospel! God gives us a safe and solid one, built on covenant doings and covenant relationship, on eternal purposes and sure fulfillments.

IV. This brings us to the fourth point, THAT BY NATURE NO MAN WILL COME TO CHRIST,

for the text says, "Ye will not come to me, that ye might have life." I assert on Scripture authority from my text, that ye will not come unto Christ, that ye might have life. I tell you, I might preach to you for ever, I might borrow the eloquence of Demosthenes or of Cicero, but ye will not come unto Christ. I might beg of you on my knees, with tears in my eyes, and show you the horrors of hell and the joys of heaven, the sufficiency of Christ, and your own lost condition, but you would none of you come unto Christ of yourselves unless the Spirit that rested on Christ should draw you. It is true of all men in their natural condition that they will not come unto Christ. But, methinks I hear another of these babblers asking a question: "But could they not come if they liked?" My friend, I will reply to thee another time. That is not the question this morning. I am talking about whether they will, not whether they can. You will notice whenever you talk about free-will, the poor Arminian, in two seconds begins to talk about power, and he mixes up two subjects that should be kept apart. We will not take two subjects at once; we decline fighting two at the same time, if you please. Another day we will preach from this text "No man can come except the Father draw him." But it is only the will we are talking of now; and it is certain that men will not come unto Christ, that they might have life. We might prove this from many texts of Scripture, but we will take one parable. You remember the parable where a certain king had a feast for his son, and bade a great number to come; the oxen and fatlings were killed, and he sent his messengers bidding many to the supper. Did they go to the feast? Ah, no; but they all, with one accord, began to make excuse. One said he had married a wife, and therefore he could not come, whereas he might have brought her with him. Another had bought a yoke of oxen, and went to prove them; but the feast was in the night-time, and he could not prove his oxen in the dark. Another had bought a piece of land, and wanted to see it; but I should not think he went to see it with a lantern. So they all made excuses and would not come. Well the king was determined to have the feast; so he said, "Go out into the highways and hedges, and" invite them stop! not invite " compel them to come in;" for even the ragged fellows in the hedges would never have come unless they were compelled. Take another parable: A certain man had a vineyard; at the appointed season he sent one of his servants for his rent. What did they do to him? They beat that servant. He sent another; and they stoned him. He sent another and they killed him. And, at last, he said, "I will send them my son, they will reverence him." But what did they do? They said, "This is the heir, let us kill him, and cast him out of the vineyard." So they did. It is the same with all men by nature. The Son of God came, yet men rejected him. "Ye will not come to me that ye might have life." It would take too much time to mention any more Scripture proofs. We will, however, refer to the great doctrine of the fall. Any one who believes that man's will is entirely free, and that he can be saved by it, does not believe the fall. As I sometimes tell you, few preachers of religion do believe thoroughly the doctrine of the fall, or else they think that when Adam fell down he broke his little finger, and did not break his neck and ruin his race. Why, beloved, the fall broke man up entirely. It did not leave one power unimpaired; they were all shattered, and debased, and tarnished; like some mighty temple, the pillars might be there, the shaft, and the column, and the pilaster might be there; but they were all broken, though some of them retain their form and position. The conscience of man sometimes retains much of its tenderness still it has fallen. The will, too, is not exempt. What though it is "the Lord Mayor of Mansoul," as Bunyan calls it? the Lord Mayor goes wrong. The Lord Will-be-will was continually doing wrong. Your fallen nature was put out of order; your will, amongst other things, has clean gone astray from God. But I tell you what will be the best proof of that; it is the great fact that you never did meet a Christian in your life who ever said he came to Christ without Christ coming to him. You have heard a great many Arminian sermons, I dare say; but you never heard an Arminian prayer for the saints in prayer appear as one in word, and deed and mind. An Arminian on his knees would pray desperately like a Calvinist. He cannot pray about free-will: there is no room for it. Fancy him praying, "Lord, I thank thee I am not like those poor presumptuous Calvinists. Lord, I was born with a glorious free-will; I was born with power by which I can turn to thee of myself; I have improved my grace. If everybody had done the same with their grace that I have, they might all have been saved. Lord, I know thou dost not make us willing if we are not willing ourselves. Thou givest grace to everybody; some do not improve it, but I do. There are many that will go to hell as much bought with the blood of Christ as I was; they had as much of the Holy Ghost given to them; they had as good a chance, and were as much blessed as I am. It was not thy grace that made us to differ; I know it did a great deal, still I turned the point; I made use of what was given me, and others did not that is the difference between me and them." That is a prayer for the devil, for nobody else would offer such a prayer as that. Ah! when they are preaching and talking very slowly, there may be wrong doctrine; but when they come to pray, the true thing slips out; they cannot help it. If a man talks very slowly, he may speak in a fine manner; but when he comes to talk fast, the old brogue of his country, where he was born, slips out. I ask you again, did you ever meet a Christian man who said, "I came to Christ without the power of the Spirit?" If you ever did meet such a man, you need have no hesitation in saying, "My dear sir, I quite believe it and I believe you went away again without the power of the Spirit, and that you know nothing about the matter, and are in the gall of bitterness and the bond of iniquity." Do I hear one Christian man saying, "I sought Jesus before he sought me; I went to the Spirit, and the Spirit did not come to me"? No, beloved; we are obliged, each one of us, to put our hands to our hearts and say

"Grace taught my soul to pray, And made my eyes to o'erflow; 'Twas grace that kept me to this day, And will not let me go."

Is there one here a solitary one man or woman, young or old, who can say, "I sought God before he sought me?" No; even you who are a little Arminian, will sing

"O yes! I do love Jesus Because he first loved me."

Then, one more question. Do we not find, even after we have come to Christ, our soul is not free, but is kept by Christ? Do we not find times, even now, when to will is not present with us? There is a law in our members, warring against the law of our minds. Now, if those who are spiritually alive feel that their will is contrary to God, what shall we say of the man who is "dead in trespasses and sins"? It would be a marvelous absurdity to put the two on a level; and it would be still more absurd to put the dead before the living. No; the text is true, experience has branded it into our hearts. "Ye will not come to me, that ye might have life." Now, we must tell you the reasons why men will not come unto Christ. The first is, because no man by nature thinks he wants Christ. By nature man conceives that he does not need Christ; he thinks that he has a robe of righteousness of his own, that he is well-dressed, that he is not naked, that he needs not Christ's blood to wash him, that he is not black or crimson, and needs no grace to purify him. No man knows his need until God shows it to him; and until the Holy Spirit reveals the necessity of pardon, no man will seek pardon. I may preach Christ for ever, but unless you feel you want Christ you will never come to him. A doctor may have a good shop, but nobody will buy his medicines until he feels he wants them. The next reason is, because men do not like Christ's way of saving them. One says, "I do not like it because he makes me holy; I cannot drink or swear if he saved me." Another says, "It requires me to be so precise and puritanical, and I like a little more license." Another does not like it because it is so humbling; he does not like it because the "gate of heaven" is not quite high enough for his head, and he does not like stooping. That is the chief reason ye will not come to Christ, because ye cannot get to him with your heads straight up in the air; for Christ makes you stoop when you come. Another does not like it to be grace from first to last. "Oh!" he says, "If I might have a little honor." But when he hears it is all Christ or no Christ, a whole Christ or no Christ, he says, "I shall not come," and turns on his heel and goes away. Ah! proud sinners, ye will not come unto Christ. Ah! ignorant sinners, ye will not come unto Christ, because ye know nothing of him. And that is the third reason. Men do not know his worth, for if they did they would come unto him. Why did not sailors go to America before Columbus went? Because they did not believe there was an America. Columbus had faith, therefore he went. He who hath faith in Christ goes to him. But you don't know Jesus; many of you never saw his beauteous face; you never saw how applicable his blood is to a sinner, how great is his atonement; and how all-sufficient are his merits. Therefore, "ye will not come to him." And oh! my hearers, my last thought is a solemn one. I have preached that ye will not come. But some will say, "it is their sin that they do not come." IT IS SO. You will not come, but then your will is a sinful will. Some think that we "sew pillows to all armholes" when we preach this doctrine, but we don't. We do not set this down as being part of man's original nature, but as belonging to his fallen nature. It is sin that has brought you into this condition that you will not come. If you had not fallen, you would come to Christ the moment he was preached to you; but you do not come because of your sinfulness and crime. People excuse themselves because they have bad hearts. That is the most flimsy excuse in the world. Do not robbery and thieving come from a bad heart? Suppose a thief should say to a judge, "I could not help it, I had a bad heart." What would the judge say? "You rascal! why, if your heart is bad, I'll make the sentence heavier, for you are a villain indeed. Your excuse is nothing." The Almighty shall "laugh at them, and shall have them in derision." We do not preach this doctrine to excuse you, but to humble you. The possession of a bad nature is my fault as well as my terrible calamity. It is a sin that will always be charged on men; when they will not come unto Christ it is sin that keeps them away. He who does not preach that, I fear is not faithful to God and his conscience. Go home, then, with this thought; "I am by nature so perverse that I will not come unto Christ, and that wicked perversity of my nature is my sin. I deserve to be sent to hell for it." And if the thought does not humble you, the Spirit using it, no other can. This morning I have not preached human nature up, but I have preached it down. God humble us all. Amen.

Kelly Commentary on Books of the Bible

The opening verses (John 1:1-18) introduce the most glorious subject which God Himself ever gave in employing the pen of man; not only the most glorious in point of theme, but in the profoundest point of view; for what the Holy Ghost here brings before us is the Word, the everlasting, Word, when He was with God, traced down from before all time, when there was no creature. It is not exactly the Word with the Father; for such a phrase would not be according to the exactness of the truth; but the Word with God. The term God comprehends not only the Father, but the Holy Ghost also. He who was the Son of the Father then, as I need not say always, is regarded here as the revealer of God; for God, as such, does not reveal Himself. He makes His, nature known by the Word. The Word, nevertheless, is here spoken of before there was any one for God to reveal Himself to. He is, therefore, and in the strictest sense, eternal. "In the beginning was the Word," when there was no reckoning of time; for the beginning of what we call time comes before us in the third verse. "All things," it is said, "were made by Him." This is clearly the origination of all creaturehood, wherever and whatever it be. Heavenly beings there were before the earthly; but whether no matter of whom you speak, or of, what angels or men, whether heaven or earth, all things were made by Him.

Thus He, whom we know to be the Son of the Father, is here presented as the Word who subsisted personally in the beginning ( ἐν ἀρχῆ ) who was with God, and was Himself God of the same nature, yet a distinct personal being. To clench this matter specially against all reveries of Gnostics or others, it is added, that He was in the beginning with God.* Observe another thing: "The Word was with God" not the Father. As the Word and God, so the Son and the Father are correlative. We are here in the exactest phrase, and at the same time in the briefest terms, brought into the presence of the deepest conceivable truths which God,. alone knowing, alone could communicate to man. Indeed, it is He alone who gives the truth; for this is not the bare knowledge of such or such facts, whatever the accuracy of the information. Were all things conveyed with the most admirable correctness, it would not amount to divine revelation. Such a communication would still differ, not in degree only, but in kind. A revelation from God not only supposes true statements, but God's mind made known so as to act morally on man, forming his thoughts and affections according to His own character. God makes Himself known in what He communicates by, of, and in Christ.

* I cannot but regard John 1:2 as a striking and complete setting aside of the Alexandrian and Patristic distinction of λόγος ἐνδιάθετος and λόγος προφορικός . Some of the earlier Greek fathers, who were infected with Platonism, held that the λόγος was conceived in God's mind from eternity, and only uttered, as it were, in time. This has given a handle to Arians, who, like other unbelievers, greedily seek the traditions of men. The apostle here asserts, in the Holy Ghost, the eternal personality of the Word with God.

In the case before us, nothing can be more obvious than that the Holy Ghost, for the glory of God, is undertaking to make known that which touches the Godhead in the closest way, and is meant for infinite blessing to all in the person of the Lord Jesus. These verses accordingly begin with Christ our Lord; not from, but in the beginning, when nothing was yet created. It is the eternity of His being, in no point of which could it be said He was not, but, contrariwise, that He was. Yet was He not alone. God was there not the Father only, but the Holy Ghost, beside the Word Himself, who was God, and had divine nature as they.

Again, it is not said that in the beginning He was, in the sense of then coming into being ( ἐγένετο ), but He existed ( ἦν ). Thus before all time the Word was. When the great truth of the incarnation is noted in verse 14, it is said not that the Word came into existence, but that He was made ( ἐγένετο ) flesh began so to be. This, therefore, so much the more contrasts with verses 1 and 2.

In the beginning, then, before there was any creature, was the Word, and the Word was with God. There was distinct personality in the Godhead, therefore, and the Word was a distinct person Himself (not, as men dreamt, an emanation in time, though eternal and divine in nature, proceeding from God as its source). The Word had a proper personality, and at the same time was God "the Word was God." Yea, as the next verse binds and sums up all together, He, the Word, was in the beginning with God. The personality was as eternal as the existence, not in (after some mystic sort) but with God. I can conceive no statement more admirably complete and luminous in the fewest and simplest words.

Next comes the attributing of creation to the Word. This must be the work of God, if anything was; and here again the words are precision itself "All things were made by him, and without him was not anything made that was made." Other words far less nervous are used elsewhere: unbelief might cavil and construe them into forming or fashioning. Here the Holy Ghost employs the most explicit language, that all things began to be, or received being, through the Word, to the exclusion of one single thing that ever did receive being apart from Him language which leaves the fullest room for Uncreate Beings, as we have already seen, subsisting eternally and distinctly, yet equally God. Thus the statement is positive that the Word is the source of all things which have received being ( γενόμενα ); that there is no creature which did not thus derive its being from Him. There cannot, therefore, be a more rigid, absolute shutting out of any creature from origination, save by the Word.

It is true that in other parts of Scripture we hear God, as such, spoken of as Creator. We hear of His making the worlds by the Son. But there is and can be no contradiction in Scripture. The truth is, that whatever was made was made according to the Father's sovereign will; but the Son, the Word of God, was the person who put forth the power, and never without the energy of the Holy Ghost, I may add, as the Bible carefully teaches us. Now this is of immense importance for that which the Holy Ghost has in view in the gospel of John, because the object is to attest the nature and light of God in the person of the Christ; and therefore we have here not merely what the Lord Jesus was as born of a woman, born under the law, which has its appropriate place in the gospels of Matthew and Luke, but what He was and is as God. On the other hand, the gospel of Mark omits every thing of the kind. A genealogy such as Matthew's and Luke's, we have seen, would be totally out of place there; and the reason is manifest. The subject of Mark is the testimony of Jesus as having taken, though a Son, the place of a servant in the earth. Now, in a servant, no matter from what noble lineage he comes, there is no genealogy requisite. What is wanted in a servant is, that the work should be done well, no matter about the genealogy. Thus, even if it were the Son of God Himself, so perfectly did He condescend to the condition of a servant, and so mindful was the Spirit of it, that, accordingly, the genealogy which was demanded in Matthew, which is of such signal beauty and value in Luke, is necessarily excluded from the gospel of Mark. For higher reasons it could have no place in John. In Mark it is because of the lowly place of subjection which the Lord was pleased to take; it is excluded from John, on the contrary, because there He is presented as being above all genealogy . He is the source of other people's genealogy yea, of the genesis of all things. We may say therefore boldly, that in the gospel of John such a descent could not be inserted in consistency with its character. If it admit any genealogy, it must be what is set forth in the preface of John the very verses which are occupying us which exhibit the divine nature and eternal personality of His being. He was the Word, and He was God; and, if we may anticipate, let us add, the Son, the only begotten Son of the Father. This, if any thing, is His genealogy here. The ground is evident; because everywhere in John He is God. No doubt the Word became flesh, as we may see more of presently, even in this inspired introduction; and we have the reality of His becoming man insisted on. Still, manhood was a place that He entered. Godhead was the glory that He possessed from everlasting His own eternal nature of being. It was not conferred upon Him. There is not, nor can be, any such thing as a derived subordinate Godhead; though men may be said to be gods, as commissioned of God, and representing Him in government. He was God before creation began, before all time. He was God independently of any circumstances. Thus, as we have seen, for the Word the apostle John claims eternal existence, distinct personality, and divine nature; and withal asserts the eternal distinctness of that person. (Verses John 1:1-2)

Such is the Word Godward ( πρὸς τὸν Θεόν ). We are next told of Him in relation to the creature. (Verses John 1:3-5) In the earlier verses it was exclusively His being. In verse 3 He acts, He creates, He causes all things to come into existence; and apart from Him not one thing came into existence which is existent ( γέγονεν ). Nothing more comprehensive, nothing more exclusive.

The next verse (John 1:4) predicts of Him that which is yet more momentous: not creative power, as in verse 3, but life. "In him was life." Blessed truth for those who know the spread of death over this lower scene of creation! and the rather as the Spirit adds, that "the life was the light of men." Angels were not its sphere, nor was it restricted to a chosen nation: "the life was the light of men." Life was not in man, even unfallen; at best, the first man, Adam, became a living soul when instinct with the breath of God. Nor is it ever said, even of a saint, that in him is or was life, though life he has; but he has it only in the Son. In Him, the Word, was life, and the life was the light of men. Such was its relationship.

No doubt, whatever was revealed of old was of Him; whatever word came out from God was from Him, the Word, and light of men. But then God was not revealed; for He was not manifested. On the contrary, He dwelt in the thick darkness, behind the veil in the most holy place, or visiting men but angelically otherwise. But here, we are told, "the light shines in the darkness." (Ver. John 1:5) Mark the abstractedness of the language it "shines" (not shone). How solemn, that darkness is all the light finds! and what darkness! how impenetrable and hopeless! All other darkness yields and fades away before light; but here "the darkness comprehended it not" (as the fact is stated, and not the abstract principle only). It was suited to man, even as it was the light expressly of men, so that man is without excuse.

But was there adequate care that the light should be presented to men? What was the way taken to secure this? Unable God could not be: was He indifferent? God gave testimony; first, John the Baptist; then the Light itself. "There was ( ἐγένετο ) a man sent from God, whose name was John." (v. John 1:6) He passes by all the prophets, the various preliminary dealings of the Lord, the shadows of the law: not even the promises are noticed here. We shall find some of these introduced or alluded to for a far different purpose later on. John, then, came to bear witness about the Light, that all through him might believe. (Verse John 1:7) But the Holy Ghost is most careful to guard against all mistake. Could any run too close a parallel between the light of men in the Word, and him who is called the burning and shining lamp in a subsequent chapter? Let them learn their error. He, John, "was not that light;" there is but one such: none was similar or second. God cannot be compared with man. John came "that he might bear witness about the light," not to take its place or set himself up. The true Light was that which, coming into the world, lighteth every man.* Not only does He necessarily, as being God, deal with every man (for His glory could not be restricted to a part of mankind), but the weighty truth here announced is the connection with His incarnation of this universal light, or revelation of God in Him, to man as such. The law, as we know from elsewhere, had dealt with the Jewish people temporarily, and for partial purposes. This was but a limited sphere. Now that the Word comes into the world, in one way or another light shines for every one: it may be, leaving some under condemnation, as we know it does for the great mass who believe not; it may be light not only on but in man, where there is faith through the action of divine grace. It is certain that, whatever light in relation to God there may be, and wherever it is given in Him, there is not, there never was, spiritual light apart from Christ all else is darkness. It could not be otherwise. This light in its own character must go out to all from God. So it is said elsewhere, "The grace of God that bringeth salvation to all men hath appeared." It is not that all men receive the blessing; but, in its proper scope and nature, it addresses itself to all. God sends it for all. Law may govern one nation; grace refuses to be limited in its appeal, however it may be in fact through man's unbelief.

*I cannot but think that this is the true version, and exhibits the intended aim of the clause. Most of the early writers took it as the authorized version, save Theodore of Mopsuestia, who understood it as here given: Εἰπὼν τὸ · ἐρχόμενον εἰς τὸν κοσμον , περὶ τοῦ δεσπότου Χριστοῦ καλως ἐπήγαγεν τὸ · ἐν τῳ κοσμῳ ἦν , ὥστε δεῖξαι , ὅτι τὸ ἐρχόμενον πρὸς την διὰ σαρκὸς εἶπεν φανέρωσιν . (Ed. Fritzsche, p. 21)

"He was in the world, and the world was made by him." (Verse John 1:9) The world therefore surely ought to have known its Maker. Nay, "the world knew him not." From the very first, man, being a sinner, was wholly lost. Here the unlimited scene is in view; not Israel, but the world. Nevertheless, Christ did come to His own things, His proper, peculiar possession; for there were special relationships. They should have understood more about Him those that were specially favoured. It was not so.

"He came unto his own [things], and his own [people] received him not. But as many as received him, to them gave he power [rather, authority, right, or title] to become children of God." (Ver. John 1:11-12; John 1:11-12) It was not a question now of Jehovah and His servants. Neither does the Spirit say exactly as the English Bible says "sons," but children. His glorious person would have none now in relation to God but members of the family. Such was the grace that God was displaying in Him, the true and full expresser of His mind. He gave them title to take the place of children of God, even to those that believe on His name. Sons they might have been in bare title; but these had the right of children.

All disciplinary action, every probationary process, disappears. The ignorance of the world has been proved, the rejection of Israel is complete: then only is it that we hear of this new place of children. It is now eternal reality, and the name of Jesus Christ is that which puts all things to a final test. There is difference of manner for the world and His own ignorance and rejection. Do any believe on His name? Be they who they may now, as many as receive Him become children of God. It is no question here of every man, but of such as believe. Do they receive Him not? For them, Israel, or the world, all is over. Flesh and world are judged morally. God the Father forms a new family in, by, and for Christ. All others prove not only that they are bad, but that they hate perfect goodness, and more than that, life and light the true light in the Word. How can such have relationship with God?

Thus, manifestly, the whole question is terminated at the very starting-point of our gospel; and this is characteristic of John all through: manifestly all is decided. It is not merely a Messiah, who comes and offers Himself, as we find in other gospels, with most painstaking diligence, and presented to their responsibility; but here from the outset the question is viewed as closed. The Light, on coming into the world, lightens every man with the fulness of evidence which was in Him, and at once discovers the true state as truly as it will be revealed in the last day when He judges all, as we find it intimated in the gospel afterwards. (John 12:48)

Before the manner of His manifestation comes before us in verse 14, we have the secret explained why some, and not all, received Christ. It was not that they were better than their neighbours. Natural birth had nothing to do with this new thing; it was a new nature altogether in those who received Him: "Who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." It was an extraordinary birth; of God, not man in any sort, or measure, but a new and divine nature (2 Peter 1:1-21) imparted to the believer wholly of grace. All this, however, was abstract, whether as to the nature of the Word or as to the place of the Christian.

But it is important we should know how He entered the world. We have seen already that thus light was shed on men. How was this? The Word, in order to accomplish these infinite things, "was made. ( ἐγένετο ) flesh, and dwelt among us." It is here we learn in what condition of His person God was to be revealed and the work done; not what He was in nature, but what He became. The great fact of the incarnation is brought before us "The Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only-begotten of the Father"). His aspect as thus tabernacling among the disciples was "full of grace and truth." Observe, that blessed as the light is, being God's moral nature, truth is more than this, and is introduced by grace. It is the revelation of God yea, of the Father and the Son, and not merely the detecter of man. The Son had not come to execute the judgments of the law they knew, nor even to promulgate a new and higher law. His was an errand incomparably deeper, more worthy of God, and suitable to One "full of grace and truth." He wanted nothing; He came to give yea, the very best, so to speak, that God has.

What is there in God more truly divine than grace and truth? The incarnate Word was here full of grace and truth. Glory would be displayed in its day. Meanwhile there was a manifestation of goodness, active in love in the midst of evil, and toward such; active in the making known God and man, and every moral relation, and what He is toward man, through and in the Word made flesh. This is grace and truth. And such was Jesus. "John bare witness of him, and cried, saying, This is he of whom I spake: He that cometh after me is preferred before me, for he was before me." Coming after John as to date, He is necessarily preferred before him in dignity; for He was ( ἦν ) [not come into being ( ἐγένετο )] before Him. He was God. This statement (verse John 1:15) is a parenthesis, though confirmatory of verse John 1:14, and connects John's testimony with this new section of Christ's manifestation in flesh; as we saw John introduced in the earlier verses, which treated abstractly of Christ's nature as the Word.

Then, resuming the strain of verse John 1:14, we are told, in verseJohn 1:16; John 1:16, that "of his fulness have all we received." So rich and transparently divine was the grace: not some souls, more meritorious than the rest, rewarded according to a graduated scale of honour, but "of his fulness have all we received." What can be conceived more notably standing out in contrast with the governmental system God had set up, and man had known in times past? Here there could not be more, and He would not give less: even "grace upon grace." Spite of the most express signs, and the manifest finger of God that wrote the ten words on tables of stone, the law sinks into comparative insignificance. "The law was given by Moses." God does not here condescend to call it His, though, of course, it was His and holy, just, and good, both in itself and in its use, if used lawfully. But if the Spirit speaks of the Son of God, the law dwindles at once into the smallest possible proportions: everything yields to the honour the Father puts oil the Son. "The law was given by Moses, but grace and truth came ( ἐγένετο ) by Jesus Christ." (ver. John 1:17; John 1:17) The law, thus given, was in itself no giver, but an exacter; Jesus, full of grace and truth, gave, instead of requiring or receiving; and He Himself has said, It is more blessed to give than to receive. Truth and grace were not sought nor found in man, but began to subsist here below by Jesus Christ.

We have now the Word made flesh, called Jesus Christ this person, this complex person, that was manifest in the world; and it is He that brought it all in. Grace and truth came by Jesus Christ.

Lastly, closing this part, we have another most remarkable contrast. "No man hath seen God at any time: the only-begotten Son," etc. Now, it is no longer a question of nature, but of relationship; and hence it is not said simply the Word, but the Son, and the Son in the highest possible character, the only-begotten Son, distinguishing Him thus from any other who might, in a subordinate sense, be son of God "the only-begotten Son, which is in the bosom of the Father." Observe: not which was, but "which is." He is viewed as retaining the same perfect intimacy with the Father, entirely unimpaired by local or any other circumstances He had entered. Nothing in the slightest degree detracted from His own personal glory, and from the infinitely near relationship which He had had with the Father from all eternity. He entered this world, became flesh, as born of woman; but there was no diminution of His own glory, when He, born of the virgin, walked on earth, or when rejected of man, cut off as Messiah, He was forsaken of God for sin our sin on the cross. Under all changes, outwardly, He abode as from eternity the only-begotten Son in the bosom of the Father. Mark what, as such, He does declare Him. No man hath seen God at any time. He could be declared only by One who was a divine person in the intimacy of the Godhead, yea, was the only-begotten Son in the bosom of the Father. Hence the Son, being in this ineffable nearness of love, has declared not God only, but the Father. Thus we all not only receive of His fulness, (and what fulness illimitable was there not in Him!) but He, who is the Word made flesh, is the only-begotten Son who is in the bosom of the Father, and so competent to declare, as in fact He has. It is not only the nature, but the model and fulness of the blessing in the Son, who declared the Father.

The distinctiveness of such a testimony to the Saviour's glory need hardly be pointed out. One needs no more than to read, as believers, these wonderful expressions of the Holy Ghost, where we cannot but feel that we are on ground wholly different from that of the other gospels. Of course they are just as truly inspired as John's; but for that very reason they were not inspired to give the same testimony. Each had his own; all are harmonious, all perfect, all divine; but not all so many repetitions of the same thing. He who inspired them to communicate His thoughts of Jesus in the particular line assigned to each, raised up John to impart the highest revelation, and thus complete the circle by the deepest views of the Son of God.

After this we have, suitably to this gospel, John's connection with the Lord Jesus. (ver. John 1:19-37; John 1:19-37) It is here presented historically. We have had his name introduced into each part of the preface of our evangelist. Here there is no John proclaiming Jesus as the One who was about to introduce the kingdom of heaven. Of this we learn nothing, here. Nothing is said about the fan in His hand; nothing of His burning up the chaff with unquenchable fire. This is all perfectly true, of course; and we have it elsewhere. His earthly rights are just where they should be; but not here, where the only-begotten Son who is in the bosom of the Father has His appropriate place. It is not John's business here to call attention to His Messiahship, not even when the Jews sent priests and Levites from Jerusalem to ask, Who art thou? Nor was it from any indistinctness in the record, or in him who gave it. For "he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? (ver. John 1:20-25) John does not even speak of Him as one who, on His rejection as Messiah, would step into a larger glory. To the Pharisees, indeed, his words as to the Lord are curt: nor does he tell them of the divine ground of His glory, as he had before and does after.* He says, One was among them of whom they had no conscious knowledge, "that cometh after me, the thong of whose sandal I am not worthy to loose." (Ver. John 1:26-27; John 1:26-27) For himself he was not the Christ, but for Jesus he says no more. How striking the omission! for he knew He was the Christ. But here it was not God's purpose to record it.

* The best text omits other expressions, evidently derived from verses John 1:15; John 1:30John 1:30.

Verse John 1:29 opens John's testimony to his disciples. (Ver. John 1:29-34) How rich it is, and how marvellously in keeping with our gospel! Jesus is the Lamb of God that takes away the sin of the world, but withal, as he had said, the eternal One, yet in view of His manifestation to Israel (and, therefore, John was come baptizing with water a reason here given, but not to the Pharisees in verses 25-27). Further, John attests that he saw the Spirit descending like a dove, and abiding on Him the appointed token that He it is who baptizes with the Holy Ghost even the Son of God. None else could do either work: for here we see His great work on earth, and His heavenly power. In these two points of view, more particularly, John gives testimony to Christ; He is the lamb as the taker away of the world's sin; the same is He who baptizeth with the Holy Ghost. Both of them were in relation to man on the earth; the one while He was here, the other from above. His death on the cross included much more, clearly answering to the first; His baptizing with the Holy Ghost followed His going to heaven. Nevertheless, the heavenly part is little dwelt on, as John's gospel displays our Lord more as the expression of God revealed on earth, than as Man ascended to heaven, which fell far more to the province of the apostle of the Gentiles. In John He is One who could be described as Son of man who is in heaven; but He belonged to heaven, because He was divine. His exaltation there is not without notice in the gospel, but exceptionally.

Remark, too, the extent of the work involved in verse 29. As the Lamb of God (of the Father it is not said), He has to do with the world. Nor will the full force of this expression be witnessed till the glorious result of His blood shedding sweep away the last trace of sin in the new heavens and the new earth, wherein dwelleth righteousness. It finds, of course, a present application, and links itself with that activity of grace in which God is now sending out the gospel to any sinner and every sinner. Still the eternal day alone will show out the full virtue of that which belongs to Jesus as the Lamb of God, who takes away the world's sin. Observe, it is not (as is often very erroneously said or sung) a question of sins, but of the "sin" of the world. The sacrificial death of Him who is God goes far beyond the thought of Israel. How, indeed, could it be stayed within narrow limits? It passes over all question of dispensations, until it accomplishes, in all its extent, that purpose for which He thus died. No doubt there are intervening applications; but such is the ultimate result of His work as the Lamb of God. Even now faith knows, that instead of sin being the great object before God, ever since the cross He has had before His eyes that sacrifice which put away sin. Notably He is now applying it to the reconciliation of a people, who are also baptized by the Holy Ghost into one body. By and by He will apply it to "that nation," the Jews, as to others also, and finally (always excepting the unbelieving and evil) to the entire system, the world. I do not mean by this all individuals, but creation; for nothing can be more certain, than that those who do not receive the Son of God are so much the worse for having heard the gospel. The rejection of Christ is the contempt of God Himself, in that of which He is most jealous, the honour of the Saviour, His Son. The refusal of His precious blood will, on the contrary, make their case incomparably worse than that of the heathen who never heard the good news.

What a witness all this to His person! None but a divine being could thus deal with the world. No doubt He must become a man, in order, amongst other reasons, to be a sufferer, and to die. None the less did the result of His death proclaim His Deity. So in the baptism with the Holy Ghost, who would pretend to such a power? No mere man, nor angel, not the highest, the archangel, but the Son.

So we see in the attractive power, afterwards dealing with individual souls. For were it not God Himself in the person of Jesus, it had been no glory to God, but a wrong and a rival. For nothing can be more observable than the way in which He becomes the centre round whom those that belong to God are gathered. This is the marked effect on the third day (ver. John 1:29; John 1:29John 1:34; John 1:34) of John Baptist's testimony here named; the first day (ver. 29) on which, as it were, Jesus speaks and acts in His grace as here shown on the earth. It is evident, that were He not God, it would be an interference with His glory, a place taken inconsistent with His sole authority, no less than it must be also, and for that reason, altogether ruinous to man. But He, being God, was manifesting and, on the contrary, maintaining the divine glory here below. John, therefore, who had been the honoured witness before of God's call, "the voice," etc., does now by the outpouring of his heart's delight, as well as testimony, turn over, so to say, his disciples to Jesus. Beholding Him as He walked, he says, Behold the Lamb of God! and the two disciples leave John for Jesus. (ver. John 1:35-40) Our Lord acts as One fully conscious of His glory, as indeed He ever was.

Bear in mind that one of the points of instruction in this first part of our gospel is the action of the Son of God before His regular Galilean ministry. The first four chapters of John precede in point of time the notices of His ministry in the other gospels. John was not yet cast into prison. Matthew, Mark, and Luke start, as far as regards the public labours of the Lord, with John cast into prison. But all that is historically related of the Lord Jesus inJohn 1:1-51; John 1:1-51; John 2:1-25; John 3:1-36; John 4:1-54. was before the imprisonment of the Baptist. Here, then, we have a remarkable display of that which preceded His Galilean ministry, or public manifestation. Yet before a miracle, as well as in the working of those which set forth His glory, it is evident that so far from its being a gradual growth, as it were, in His mind, He had, all simple and lowly though He were, the deep, calm, constant consciousness that He was God. He acts as such. If He put forth His power, it was not only beyond man's measure, but unequivocally divine, however also the humblest and most dependent of men. Here we see Him accepting, not as fellow-servant, but as Lord, those souls who had been under the training of the predicted messenger of Jehovah that was to prepare His way before, His face. Also one of the two thus drawn to Him first finds his own brother Simon (with the words, We have found the Messiah), and led him to Jesus, who forthwith gave him his new name in terms which surveyed, with equal ease and certainty, past, present, and future. Here again, apart from this divine insight, the change or gift of the name marks His glory. (Verses John 1:41-44)

On the morrow Jesus begins, directly and indirectly, to call others to follow Himself. He tells Philip to follow Him. This leads Philip to Nathanael, in whose case, when he comes to Jesus, we see not divine power alone in sounding the souls of men, but over creation. Here was One on earth who knew all secrets. He saw him under the fig tree. He was God. Nathanael's call is just as clearly typical of Israel in the latter day. The allusion to the fig-tree confirms this. So does his confession: Rabbi, thou art the Son of God: thou art the King of Israel. (SeePsalms 2:1-12; Psalms 2:1-12) But the Lord tells him of greater things he, should see, and says to him, Verily, verily, I say unto you, henceforth (not "hereafter," but henceforth) ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man. It is the wider, universal glory of the Son of man (according toPsalms 8:1-9; Psalms 8:1-9); but the most striking part of it verified from that actual moment because of the glory of His person, which needed not the day of glory to command the attendance of the angels of God this mark, as Son of man. (Verses John 1:44-51)

On the third day is the marriage in Cana of Galilee, where was His mother, Jesus also, and His disciples. (John 2:1-25) The change of water into wine manifested His glory as the beginning of signs; and He gave another in this early purging of the temple of Jerusalem. Thus we have traced, first, hearts not only attracted to Him, but fresh souls called to follow Him; then, in type, the call of Israel by-and-by; finally, the disappearance of the sign of moral purifying for the joy of the new covenant, when Messiah's time comes to bless the needy earth; but along with this the execution of judgment in Jerusalem, and its long defiled temple. All this clearly goes down to millennial days.

As a present fact, the Lord justifies the judicial act before their eyes by His relationship with God as His Father, and gives the Jews a sign in the temple of His body, as the witness of His resurrection power. "Destroy this temple, and in three days I will raise it up." He is ever God; He is the Son; He quickens and raises from the dead. Later He was determined to be Son of God with power by resurrection of the dead. They had eyes, but they saw not; ears had they, but they heard not, nor did they understand His glory. Alas! not the Jews only; for, as far as intelligence went, it was little better with the disciples till He rose from the dead. The resurrection of the Lord is not more truly a demonstration of His power and glory, than the only deliverance for disciples from the thraldom of Jewish influence. Without it there is no divine understanding of Christ, or of His word, or of Scripture. Further, it is connected intimately with the evidence of man's ruin by sin. Thus it is a kind of transitional fact for a most important part of our gospel, though still introductory. Christ was the true sanctuary, not that on which man had laboured so long in Jerusalem. Man might pull Him down destroy Him, as far as man could, and surely to be the basis in God's hand of better blessing; but He was God, and in three days He would raise up this temple. Man was judged: another Man was there, the Lord from heaven, soon to stand in resurrection.

It is not now the revelation of God meeting man either in essential nature, or as manifested in flesh; nor is it the course of dispensational dealing presented in a parenthetic as well as mysterious form, beginning with John the Baptist's testimony, and going down to the millennium in the Son, full of grace and truth. It becomes a question of man's own condition, and how he stands in relation to the kingdom of God. This question is raised, or rather settled, by the Lord in Jerusalem, at the passover feast, where many believed on His name, beholding the signs He wrought. The dreadful truth comes out: the Lord did not trust Himself to them, because He knew all men. How withering the words! He had no need that any should testify of man, for He knew what was in man. It is not denunciation, but the most solemn sentence in the calmest manner. It was no longer a moot-point whether God could trust man; for, indeed, He could not. The question really is, whether man would trust God. Alas! he would not.

John 3:1-36 follows this up. God orders matters so that a favoured teacher of men, favoured as none others were in Israel, should come to Jesus by night. The Lord meets him at once with the strongest assertion of the absolute necessity that a man should be born anew in order to see the kingdom of God. Nicodemus, not understanding in the least such a want for himself, expresses his wonder, and hears our Lord increasing in the strength of the requirement. Except one were born of water and of the Spirit, he could not enter the kingdom of God. This was necessary for the kingdom of God; not for some special place of glory, but for any and every part of God's kingdom. Thus we have here the other side of the truth: not merely what God is in life and light, in grace and truth, as revealed in Christ coming down to man; but man is now judged in the very root of his nature, and proved to be entirely incapable, in his best state, of seeing or entering the kingdom of God. There is the need of another nature, and the only way in which this nature is communicated is by being born of water and the Spirit the employment of the word of God in the quickening energy of the Holy Ghost. So only is man born of God. The Spirit of God uses that word; it is thus invariably in conversion. There is no other way in which the new nature is made good in a soul. Of course it is the revelation of Christ; but here He was simply revealing the sources of this indispensable new birth. There is no changing or bettering the old man; and, thanks be to God, the new does not degenerate or pass away. "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." (Verses John 3:1-6)

But the Lord goes farther, and bids Nicodemus not wonder at His insisting on this need. As there is an absolute necessity on God's part that man should be thus born anew, so He lets him know there is an active grace of the Spirit, as the wind blows where it will, unknown and uncontrolled by man, for every one that is born of the Spirit, who is sovereign in operation. First, a new nature is insisted on the Holy Ghost's quickening of each soul who is vitally related to God's kingdom; next, the Spirit of God takes an active part not as source or character only, but acting sovereignly, which opens the way not only for a Jew, but for "every one." (VersesJohn 3:7-8; John 3:7-8)

It is hardly necessary to furnish detailed disproof of the crude, ill-considered notion (originated by the fathers), that baptism is in question. In truth, Christian baptism did not yet exist, but only such as the disciples used, like John the Baptist; it was not instituted of Christ till after His resurrection, as it sets forth His death. Had it been meant, it was no wonder that Nicodemus did not know how these things could be. But the Lord reproaches him, the master of Israel, with not knowing these things: that is, as a teacher, with Israel for his scholar, he ought to have known them objectively, at least, if not consciously. Isaiah 44:3; Isaiah 44:3, Isaiah 59:21, Ezekiel 36:25-27 ought to have made the Lord's meaning plain to an intelligent Jew. (Verse John 3:10)

The Lord, it is true, could and did go farther than the prophets: even if He taught on the same theme, He could speak with conscious divine dignity and knowledge (not merely what was assigned to an instrument or messenger). "Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." (Verses John 3:11-13) He (and He was not alone here) knew God, and the things of God, consciously in Himself, as surely as He knew all men, and what was in man objectively. He could, therefore, tell them of heavenly things as readily as of earthly things; but the incredulity about the latter, shown in the wondering ignorance of the new birth as a requisite for God's kingdom, proved it was useless to tell of the former. For He who spoke was divine. Nobody had gone up to heaven: God had taken more than one; but no one had gone there as of right. Jesus not only could go up, as He did later, but He had come down thence, and, even though man, He was the Son of man that is in heaven. He is a divine person; His manhood brought no attainder to His rights as God. Heavenly things, therefore, could not but be natural to Him, if one may so say.

Here the Lord introduces the cross. (Ver. John 3:14-15; John 3:14-15) It is not a question simply of the Son of God, nor is He spoken of here as the Word made flesh. But "as Moses lifted up the serpent in the wilderness, even so must ( δεῖ ) the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." As the new birth for the kingdom of God, so the cross is absolutely necessary for eternal life. In the Word was life, and the life was the light of men. It was not intended for other beings it was God's free gift to man, to the believer, of course. Man, dead in sins, was the object of His grace; but then man's state was such, that it would have been derogatory to God had that life been communicated without the cross of Christ: the Son of man lifted up on it was the One in whom God dealt judicially with the evil estate of man, for the, full consequences of which He made Himself responsible. It would not suit God, if it would suit man, that He, seeing all, should just pronounce on man's corruption, and then forthwith let him off with a bare pardon. One must be born again. But even this sufficed not: the Son of man must be lifted up. It was impossible that there should not be righteous dealing with human evil against God, in its sources and its streams. Accordingly, if the law raised the question of righteousness in man, the cross of the Lord Jesus, typifying Him made sin, is the answer; and there has all been settled to the glory of God, the Lord Jesus having suffered all the inevitable consequences. Hence, then, we have the Lord Jesus alluding to this fresh necessity, if man was to be blessed according to God. "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." But this, however worthy of God, and indispensable for man, could not of itself give an adequate expression of what God is; because in this alone, neither His own love nor the glory of His Son finds due display.

Hence, after having first unmistakably laid down the necessity of the cross, He next shows the grace that was manifested in the gift of Jesus. Here He is not portrayed as the Son of man who must be lifted up, but as the Son of God who was given. "For God," He says, "so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have eternal life." The one, like the other, contributes to this great end, whether the Son of man necessarily lifted up, or the only begotten Son of God given in His love. (Verse John 3:16)

Let it not be passed by, that while the new birth or regeneration is declared to be essential to a part in the kingdom of God, the Lord in urging this intimates that He had not gone beyond the earthly things of that kingdom. Heavenly things are set in evident contradistinction, and link themselves immediately here, as everywhere, with the cross as their correlative. (See Hebrews 12:2, Hebrews 13:11-13) Again, let me just remark in passing, that although, no doubt, we may in a general way speak of those who partake of the new nature as having that life, yet the Holy Ghost refrains from predicating of any saints the full character of eternal life as a present thing until we have the cross of Christ laid (at least doctrinally) as the ground of it. But when the Lord speaks of His cross, and not God's judicial requirements only, but the gift of Himself in His true personal glory as the occasion for the grace of God to display itself to the utmost, then, and not till then, do we hear of eternal life, and this connected with both these points of view. The chapter pursues this subject, showing that it is not only God who thus deals first, with the necessity of man before His own immutable nature; next, blessing according to the riches of His grace but, further, that man's state morally is detected yet more awfully in presence of such grace as well as holiness in Christ. "For God sent not his Son into the world to judge the world; but that the world through him might be saved." (Ver. John 3:17; John 3:17) This decides all before the execution of judgment, Every man's lot is made manifest by his attitude toward God's testimony concerning His Son. "He that believeth on him is not judged: but he that believeth not is judged already, because he hath not believed in the name of the only begotten Son of God." (Ver. John 3:19; John 3:19) Other things, the merest trifles, may serve to indicate a man's condition; but a new responsibility is created by this infinite display of divine goodness in Christ, and the evidence is decisive and final, that the unbeliever is already judged before God. "And this is the judgment, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God." (VersesJohn 3:20-21; John 3:20-21)

The Lord and the disciples are next seen in the country district, not far, it would seem, from John, who was baptizing as they were. The disciples of John dispute with a Jew about purification; but John himself renders a bright witness to the glory of the Lord Jesus. In vain did any come to the Baptist to report the widening circle around Christ. He bows to, as he explains, the sovereign will of God. He reminds them of his previous disclaimer of any place beyond one sent before Jesus. His joy was that of a friend of the Bridegroom (to whom, not to him, the bride belonged), and now fulfilled as he heard the Bridegroom's voice. "He must, increase, but I decrease." Blessed servant he of an infinitely blessed and blessing Master! Then (ver. John 3:31-36) he speaks of His person in contrast with himself and all; of His testimony and of the result, both as to His own glory, and consequently also for the believer on, and the rejecter of, the Son. He that comes from above from heaven is above all. Such was Jesus in person, contrasted with all who belong to the earth. Just as distinct and beyond comparison is His testimony who, coming from heaven and above all, testifies what He saw and heard, however it might be rejected. But see the blessed fruit of receiving it. "He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him." I apprehend the words the Authorised Version gives in italics should disappear. The addition of "unto him" detracts, to my mind, from the exceeding preciousness of what seems to be, at least, left open. For the astonishing thought is, not merely that Jesus receives the Holy Ghost without measure, but that God gives the Spirit also, and not by measure, through Him to others. In the beginning of the chapter it was rather an essential indispensable action of the Holy Ghost required; here it is the privilege of the Holy Ghost given. No doubt Jesus Himself had the Holy Ghost given to Him, as it was meet that He in all things should have the pre-eminence; but it shows yet more both the personal glory of Christ and the efficacy of His work, that He now gives the same Spirit to those who receive His testimony, and set to their seal that God is true. How singularly is the glory of the Lord Jesus thus viewed, as invested with the testimony of God and its crown! What more glorious proof than that the Holy Ghost is given not a certain defined power or gift, but the Holy Ghost Himself; for God gives not the Spirit by measure!

All is fitly closed by the declaration, that "the Father loveth the Son, and hath given all things into his hand." It is not merely or most of all a great prophet or witness: He is the Son; and the Father has given all things to be in His hand. There is the nicest care to maintain His personal glory, no matter what the subject may be. The results for the believer or unbeliever are eternal in good or in evil. He that believes on the Son has everlasting life; and he that disobeys the Son, in the sense of not being subject to His person, "shall not see life; but the wrath of God abideth on him" Such is the issue of the Son of God present in this world an everlasting one for every man, flowing from the glory of His person, the character of His testimony, and the Father's counsels respecting Him. The effect is thus final, even as His person, witness, and glory are divine.

The chapters we have had before us (John 1:1-51; John 2:1-25; John 3:1-36) are thus evidently an introduction: God revealed not in the Word alone, but in the Word made flesh, in the Son who declared the Father; His work, as God's Lamb, for the world, and His power by the Holy Ghost in man; then viewed as the centre of gathering, as the path to follow, and as the object even for the attendance of God's angels, the heaven being opened, and Jesus not the Son of God and King of Israel only, but the Son of man object of God's counsels. This will be displayed in the millennium, when the marriage will be celebrated, as well as the judgment executed (Jerusalem and its temple being the central point then). This, of course, supposes the setting aside of Jerusalem, its people and house, as they now are, and is justified by the great fact of Christ's death and resurrection, which is the key to all, though not yet intelligible even to the disciples. This brings in the great counterpart truth, that even God present on earth and made flesh is not enough. Man is morally judged. One must be born again for God's kingdom a Jew for what was promised him, like another. But the Spirit would not confine His operations to such bounds, but go out freely like the wind. Nor would the rejected Christ, the Son of man; for if lifted up on the cross, instead of having the throne of David, the result would be not merely earthly blessing for His people according to prophecy, but eternal life for the believer, whoever. he might be; and this, too, as the expression of the true and full grace of God in His only-begotten Son given. John then declared his own waning before Christ, as we have seen, the issues of whose testimony, believed or not, are eternal; and this founded on the revelation of His glorious person as man and to man here below.

John 4:1-54 presents the Lord Jesus outside Jerusalem outside the people of promise among Samaritans, with whom Jews had no intercourse. Pharisaic jealousy had wrought; and Jesus, wearied, sat thus at the fountain of Jacob's well in Sychar. (Ver. John 4:1-6; John 4:1-6) What a picture of rejection and humiliation! Nor was it yet complete. For if, on the one side, God has taken care to let us see already the glory of the Son, and the grace of which He was full, on the other side, all shines out the more marvellously when we know how He dealt with a woman of Samaria, sinful and degraded. Here was a meeting, indeed, between such an one and Him, the Son, true God and eternal life. Grace begins, glory descends; "Jesus saith unto her, Give me to drink." (VerseJohn 4:1; John 4:1) It was strange to her that a Jew should thus humble himself: what would it have been, had she seen in Him Jesus the Son of God? "Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water." (VerseJohn 4:10; John 4:10) Infinite grace! infinite truth! and the more manifest from His lips to one who was a real impersonation of sin, misery, blindness, degradation. But this is not the question of grace: not what she was, but what He is who was there to win and bless her, manifesting God and the Father withal, practically and in detail. Surely He was there, a weary man outside Judaism; but God, the God of all grace, who humbled Himself to ask a drink of water of her, that He might give the richest and most enduring gift, even water which, once drank, leaves no thirst for ever and ever yea, is in him who drinks a fountain of water springing up unto everlasting life. Thus the Holy Ghost, given by the Son in humiliation (according to God, not acting on law, but according to the gift of grace in the gospel), was fully set forth; but the woman, though interested, and asking, only apprehended a boon for this life to save herself trouble here below. This gives occasion to Jesus to teach us the lesson that conscience must be reached, and sense of sin produced, before grace is understood and brings forth fruit. This He does in verses 16-19. Her life is laid before her by His voice, and she confesses to Him that God Himself spoke to her in His words: "Sir [said she], I perceive that thou art a prophet." If she turned aside to questions of religion, with a mixture of desire to learn what had concerned and perplexed her, and of willingness to escape such a searching of her ways and heart, He did not refrain graciously to vouchsafe the revelation of God, that earthly worship was doomed, that the Father was to be worshipped, not an Unknown. And while He does not hide the privilege of the Jews, He nevertheless proclaims that "the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth." This brings all to a point; for the woman says, "I know that Messiah cometh, which is called Christ: when he is come, he will tell us all things." And Jesus answers, "I that speak unto thee am he." The disciples come; the woman goes into the city, leaving her waterpot, but carrying with her the unspeakable gift of God. Her testimony bore the impress of what had penetrated her soul, and would make way for all the rest in due time. "Come, see a man that told me all things that ever I did: is not this the Christ?" "Whosoever believeth that Jesus is the Christ is born of God." It was much, yet was it little of the glory that was His; but at least it was real; and to the one that has shall be given. (Verses John 4:20-30)

The disciples marvelled that He spoke with the woman. How little they conceived of what was then said and done! "Master, eat," said they. "But He said to them, I have meat to eat that ye know not of." They entered not into His words more than His grace, but thought and spoke, like the Samaritan woman, about things of this life. Jesus explains: "My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that true saying, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours." (Verses John 4:31-38)

Thus a despised Christ is not merely a crucified Son of man, and given Son of God, as in John 3:1-36, but Himself a divine giver in communion with the Father, and in the power of the Holy Ghost who is given to the believer, the source of worship, as their God and Father is its object for the worshippers in spirit and truth (though surely not to the exclusion of the Son, Hebrews 1:1-14). So it must be now; for God is revealed; and the Father in grace seeks true worshippers (be they Samaritans or Jews) to worship Him. Here, accordingly, it is not so much the means by which life is communicated, as the revelation of the full blessing of grace and communion with the Father and His Son by the Holy Ghost, in whom we are blessed. Hence it is that here the Son, according to the grace of God the Father, gives the Holy Ghost eternal life in the power of the Spirit. It is not simply the new birth such as a saint might, and always must, have had, in order to vital relations with God at any time. Here, in suited circumstances to render the thought and way of God unmistakable, pure and boundless grace takes its own sovereign course, suitable to the love and personal glory of Christ. For if the Son (cast out, we may say, in principle from Judaism) visited Samaria, and deigned to talk with one of the most worthless of that worthless race, it could not be a mere rehearsal of what others did. Not Jacob was there, but the Son of God in nothing but grace; and thus to the Samaritan woman, not to the teachers of Israel, are made those wonderful communications which unfold to us with incomparable depth and beauty the real source, power, and character of that worship which supersedes, not merely schismatic and rebellious Samaria, but Judaism at its best. For evidently it is the theme of worship in its Christian fulness, the fruit of the manifestation of God, and of the Father known in grace. And worship is viewed both in moral nature and in the joy of communion doubly. First, we must worship, if at all, in spirit and in truth. This is indispensable; for God is a Spirit, and so it cannot but be. Besides this, goodness overflows, in that the Father is gathering children, and making worshippers. The Father seeks worshippers. What love! In short, the riches of God's grace are here according to the glory of the Son, and in the power of the Holy Ghost. Hence the Lord, while fully owning the labours of all preceding labourers, has before His eyes the whole boundless expanse of grace, the mighty harvest which His apostles were to reap in due time. It is thus strikingly an anticipation of the result in glory. Meanwhile, for Christian worship, the hour was coming and in principle come, because He was there; and He who vindicated salvation as of the Jews, proves that it is now for Samaritans, or any who believed on account of His word. Without sign, prodigy, or miracle, in this village of Samaria Jesus was heard, known, confessed as truly the Saviour of the world ("the Christ" being absent in the best authorities, ver. 42). The Jews, with all their privileges, were strangers here. They knew what they worshipped, but not the Father, nor were they "true." No such sounds, no such realities were ever heard or known in Israel. How were they not enjoyed in despised Samaria those two days with the Son of God among them! It was meet that so it should be; for, as a question of right, none could claim; and grace surpasses all expectation or thought of man, most of all of men accustomed to a round of religious ceremonial. Christ did not wait till the time was fully come for the old things to pass away, and all to be made new. His own love and person were warrant enough for the simple to lift the veil for a season, and fill the hearts which had received Himself into the conscious enjoyment of divine grace, and of Him who revealed it to them. It was but preliminary, of course; still it was a deep reality, the then present grace in the person of the Son, the Saviour of the world, who filled their once dark hearts with light and joy.

The close of the chapter shows us the Lord in Galilee. But there was this difference from the former occasion, that, at the marriage in Cana (John 2:1-25), the change of the water into wine was clearly millennial in its typical aspect. The healing of the courtier's son, sick and ready to die, is witness of what the Lord was actually doing among the despised of Israel. It is there that we found the Lord, in the other synoptic gospels, fulfilling His ordinary ministry. John gives us this point of contact with them, though in an incident peculiar to himself. It is our evangelist's way of indicating His Galilean sojourn; and this miracle is the particular subject that John was led by the Holy Ghost to take up. Thus, as in the former case the Lord's dealing in Galilee was a type of the future, this appears to be significant of His then present path of grace in that despised quarter of the land. The looking for signs and wonders is rebuked; but mortality is arrested. His corporeal presence was not necessary; His word was enough. The contrasts are as strong, at least, as the resemblance with the healing of the centurion's servant in Matthew 13:1-58 and Luke 7:1-50, which some ancients and moderns have confounded with this, as they did Mary's anointing of Jesus with the sinful woman's in Luke 7:1-50.

One of the peculiarities of our gospel is, that we see the Lord from time to time (and, indeed, chiefly) in or near Jerusalem. This is the more striking, because, as we have seen, the world and Israel, rejecting Him, are also themselves, as such, rejected from the first. The truth is, the design of manifesting His glory governs all; place or people was a matter of no consequence.

Here (John 5:1-47) the first view given of Christ is His person in contrast with the law. Man, under law, proved powerless; and the greater the need, the less the ability to avail himself of such merciful intervention as God still, from time to time, kept up throughout the legal system. The same God who did not leave Himself without witness among the heathen, doing good, and giving from heaven rain and fruitful seasons, did not fail, in the low estate of the Jews, to work by providential power at intervals; and, by the troubled waters of Bethesda, invited the sick, and healed the first who stepped in of whatever disease he had. In the five porches, then, of this pool lay a great multitude of sick, blind, lame, withered, waiting for the moving of the water. But there was a man who had been infirm for thirty and eight years. Jesus saw the man, and knowing that he was long thus, prompts the desire of healing, but brings out the despondency of unbelief. How truly it is man under law! Not only is there no healing to be extracted from the law by a sinner, but the law makes more evident the disease, if it does not also aggravate the symptoms. The law works no deliverance; it puts a man in chains, prison, darkness, and under condemnation; it renders him a patient, or a criminal incompetent to avail himself of the displays of God's goodness. God never left Himself without witness; He did not even among the Gentiles, surely yet less in Israel. Still, such is the effect on man under law, that he could not take advantage of an adequate remedy. (Verses John 5:1-7)

On the other hand, the Lord speaks but the word: "Rise, take up thy couch and walk." The result immediately follows. It was sabbath-day. The Jews, then, who could not help, and pitied not their fellow in his long infirmity and disappointment, are scandalized to see him, safe and sound, carrying his couch on that day. But they learn that it was his divine Physician who had not only healed, but so directed him. At once their malice drops the beneficent power of God in the case, provoked at the fancied wrong done to the seventh day. (VersesJohn 5:8-12; John 5:8-12)

But were the Jews mistaken after all in thinking that the seal of the first covenant was virtually broken in that deliberate word and warranty of Jesus? He could have healed the man without the smallest outward act to shock their zeal for the law. Expressly had He told the man to take up his couch and walk, as well as to rise. There was purpose in it. There was sentence of death pronounced on their system, and they felt accordingly. The man could not tell the Jews the name of his benefactor. But Jesus finds him in the temple, and said, "Behold, thou art made whole: sin no more, lest a worse thing come unto thee." The man went off, and told the Jews that it was Jesus: and for this they persecuted Him, because He had done these things on the sabbath. (Verses John 5:13-16)

A graver issue, however, was to be tried; for Jesus answered them, My Father worketh hitherto, and I work. For this, therefore, the Jews sought the more to kill Him; because He added the greater offence of making Himself equal with God, by saying that God was His own Father. (Verses John 5:17-18)

Thus, in His person, as well as in His work, they joined issue. Nor could any question be more momentous. If He spoke the truth, they were blasphemers. But how precious the grace, in presence of their hatred and proud self-complacency! "My Father worketh hitherto, and I work." They had no common thoughts, feelings, or ways with the Father and the Son. Were the Jews zealously keeping the sabbath? The Father and the Son were at work. How could either light or love rest in a scene of sin, darkness, and misery?

Did they charge Jesus with self-exaltation? No charge could be remoter from the truth. Though He could not, would not deny Himself (and He was the Son, and Word, and God), yet had He taken the place of a man, of a servant. Jesus, therefore, answered, "Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into judgment; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment." (Ver. John 5:19-29)

It is evident, then, that the Lord presents life in Himself as the true want of man, who was not merely infirm but dead. Law, means, ordinances, could not meet the need no pool, nor angel nothing but the Son working in grace, the Son quickening. Governmental healing even from Him might only end in "some worse thing" coming. through "sin." Life out of death was wanted by man, such as he is; and this the Father is giving in the Son. Whosoever denieth the Son hath not the Father; he that acknowledgeth the Son hath the Father also. This is the truth; but the Jews had the law, and hated the truth. Could they, then, reject the Son, and merely miss this infinite blessing of life in Him? Nay, the Father has given all judgment to the Son. He will have all honour the Son, even as Himself

And as life is in the person of the Son, so God in sending Him meant not that the smallest uncertainty should exist for aught so momentous. He would have every soul to know assuredly how he stands for eternity as well as now. There is but one unfailing test the Son of God God's testimony to Him. Therefore, it seems to me, He adds verse 24. It is not a question of the law, but of hearing Christ's word, and believing Him who sent Christ: he that does so has everlasting life, and shall not come into judgment; but is passed from death unto life. The Word, God (and only begotten Son in the Father's bosom), He was eternally Son of God, too, as born into the world. Was this false and blasphemous in their eyes? They could not deny Him to be man Son of man. Nay, therefore it was they, reasoning, denied Him to be God. Let them learn, then, that as Son of man (for which nature they despised Him, and denied His essential personal glory) He will judge; and this judgment will be no passing visitation, such as God has accomplished by angels or men in times past. The judgment, all of it, whether for quick or dead, is consigned to Him, because He is Son of man. Such is God's vindication of His outraged rights; and the judgment will be proportionate to the glory that has been set at nought.

Thus solemnly does the meek Lord Jesus unfold these two truths. In Him was life for this scene of death; and it is of faith that it might be by grace. This only secures His honour in those that believe God's testimony to Him, the Son of God; and to these He gives life, everlasting life now, and exemption from judgment, in this acting in communion with the Father. And in this He is sovereign. The Son gives life, as the Father does; and not merely to whom the Father will, but to whom He will. Nevertheless the Son had taken the place of being the sent One, the place of subordination in the earth, in which He would say, "My Father is greater than I." And He did accept that place thoroughly, and in all its consequences. But let them beware how they perverted it. Granted He was the Son of man; but as such, He had all judgment given Him, and would judge. Thus in one way or the other all must honour the Son. The Father did not judge, but committed all judgment into the hands of the Son, because He is the Son of man. It was not the time now to demonstrate in public power these coming, yea, then present truths. The hour was one for faith, or unbelief. Did the dead (for so men are treated, not as alive under law) did they hear the voice of the Son of God? Such shall live. For though the Son (that eternal life who was with the Father) was a man, in that very position had the Father given Him to have life in Himself, and to execute judgment also, because He is Son of man. Judgment is the alternative for man: for God it is the resource to make good the glory of the Son, and in that nature, in and for which man blind to his own highest dignity dares to despise Him. Two resurrections, one of life, and another of judgment, would be the manifestation of faith and unbelief, or rather, of those who believe, and of those who reject the Son. They were not to wonder then at what He says and does now; for an hour was coming in which all that are in the graves shall hear His voice, and shall come forth; those that have done good to resurrection of life, and those that have done evil to resurrection of judgment. This would make all manifest. Now it is that the great question is decided; now it is that a man receives or refuses Christ. If he receives Him, it is everlasting life, and Christ is thus honoured by him; if not, judgment remains which will compel the honour of Christ, but to his own ruin for ever. Resurrection will be the proof; the two-fold rising of the dead, not one, but two resurrections. Life resurrection will display how little they had to be ashamed of, who believed the record given of His Son; the resurrection of judgment will make but too plain, to those who despised the Lord, both His honour and their sin and shame.

As this chapter sets forth the Lord Jesus with singular fulness of glory, on the side both of His Godhead and of His manhood, so it closes with the most varied and remarkable testimonies God has given to us, that there may be no excuse. So bright was His glory, so concerned was the Father in maintaining it, so immense the blessing if received, so tremendous the stake involved in its loss, that God vouchsafed the amplest and clearest witnesses. If He judges, it is not without full warning. Accordingly there is a four-fold testimony to Jesus: the testimony of John the Baptist; the Lord's own works; the voice of the Father from heaven; and finally, the written word which the Jews had in their own hands. To this last the Lord attaches the deepest importance. This testimony differs from the rest in having a more permanent character. Scripture is, or may be, before man always. It is not a message or a sign, however significant at the moment, which passes away as soon as heard or seen. As a weapon of conviction, most justly had it in the mind of the Lord Jesus the weightiest place, little as man thinks now-a-days of it. The issue of all is, that the will of man is the real cause and spring of enmity. "Ye will not come to me that ye might have life." it was no lack of testimony; their will was for present honour, and hostile to the glory of the only God. They would fall a prey to Antichrist, and meanwhile are accused of Moses, in whom they trusted, without believing him; else they would have believed Christ, of whom he wrote.

In John 6:1-71 our Lord sets aside Israel in another point of view. Not only man under law has no health, but he has no strength to avail himself of the blessing that God holds out. Nothing less than everlasting life in Christ can deliver: otherwise there remains judgment. Here the Lord was really owned by the multitudes as the great Prophet that should come; and this in consequence of His works, especially that one which Scripture itself had connected with the Son of David. (Psalms 132:1-18) Then they wanted to make Him a king. It seemed natural: He had fed the poor with bread, and why should not He take His place on the throne? This the Lord refuses, and goes up the mountain to pray, His disciples being meanwhile exposed to a storm on the lake, and straining after the desired haven till He rejoins them, when immediately the ship was at the land whither they went. (VersesJohn 6:1-21; John 6:1-21)

The Lord, in the latter part of the chapter (verses John 6:27-58), contrasts the presentation of the truth of God in His person and work with all that pertained to the promises of Messiah. It is not that He denies the truth of what they were thus desiring and attached to. Indeed, He was the great Prophet, as He was the great King, and as He is now the great Priest on high. Still the Lord refused the crown then: it was not the time or state for His reign. Deeper questions demanded solution. A greater work was in hand; and this, as the rest of the chapter shows us, not a Messiah lifted up, but the true bread given He who comes down out of heaven, and gives life to the world; a dying, not a reigning, Son of man. It is His person as incarnate first, then in redemption giving His flesh to be eaten and His blood to be drank. Thus former things pass away; the old man is judged, dead, and clean gone. A second and wholly new man appears the bread of God, not of man, but for men. The character is wholly different from the position and glory of Messiah in Israel, according to promise and prophecy. Indeed, it is the total eclipse, not merely of law and remedial mercies, but even of promised Messianic glory, by everlasting life and resurrection at the last day. Christ here, it will be noticed, is not so much the quickening agent as Son of God (John 5:1-47), but the object of faith as Son of man first incarnate, to be eaten; then dying and giving His flesh to be eaten, and His blood to be drank. Thus we feed on Him and drink into Him, as man, unto life everlasting life in Him.

This last is the figure of a truth deeper than incarnation, and clearly means communion with His death. They had stumbled before, and the Lord brought in not alone His person, as the Word made flesh, presented for man now to receive and enjoy; but unless they ate the flesh, and drank the blood of the Son of man, they had no life in them. There He supposes His full rejection and death. He speaks of Himself as the Son of man in death; for there could be no eating of His flesh, no drinking of His blood, as a living man. Thus it is not only the person of our Lord viewed as divine, and coming down into the world. He who, living, was received for eternal life, is our meat and drink in dying, and gives us communion with His death. Thus, in fact, we have the Lord setting aside what was merely Messianic by the grand truths of the incarnation, and, above all, of the atonement, with which man must have vital association: he must eat yea, eat and drink. This language is said of both, but most strongly of the latter. And so, in fact, it was and is. He who owns the reality of Christ's incarnation, receives most thankfully and adoringly from God the truth of redemption; he, on the contrary, who stumbles at redemption, has not really taken in the incarnation according to God's mind. If a man looks at the Lord Jesus as One who entered the world in a general way, and calls this the incarnation, he will surely stumble over the cross. If, on the contrary, a soul has been taught of God the glory of the person of Him who was made flesh, he receives in all simplicity, and rejoices in, the glorious truth, that He who was made flesh was not made flesh only to this end, but rather as a step toward another and deeper work the glorifying God, and becoming our food, in death. Such are the grand emphatic points to which the Lord leads.

But the chapter does not close without a further contrast. (Verses John 6:59-71) What and if they should see Him, who came down and died in this world, ascend up where He was before? All is in the character of the Son of man. The Lord Jesus did, without question, take humanity in His person into that glory which He so well knew as the Son of the Father.

On this basisJohn 7:1-53; John 7:1-53 proceeds. The brethren of the Lord Jesus, who could see the astonishing power that was in Him, but whose hearts were carnal, at once discerned that it might be an uncommon good thing for them, as well as for Him, in this world. It was worldliness in its worst shape, even to the point of turning the glory of Christ to a present account. Why should He not show Himself to the world? (Verses John 7:3-5) The Lord intimates the impossibility of anticipating the time of God; but then He does it as connected with His own personal glory. Then He rebukes the carnality of His brethren. If His time was not yet come, their time was always ready. (Ver. John 7:6-8) They belonged to the world. They spoke of the world; the world might hear them. As to Himself, He does not go at that time to the feast of tabernacles; but later on He goes up "not openly, but as it were in secret" (verseJohn 7:10; John 7:10), and taught. They wonder, as they had murmured before (John 7:12-15); but Jesus shows that the desire to do God's will is the condition of spiritual understanding. (Verses John 7:16-18) , The Jews kept not the law) and wished to kill Him who healed man in divine love. (Verses John 7:19-23) What judgment could be less righteous? (Ver. John 7:24) They reason and are in utter uncertainty. (Ver. John 7:25-31) He is going where they cannot come, and never guessed (for unbelief thinks of the dispersed among the Greeks of anything rather than of God). (VersesJohn 7:33-36; John 7:33-36) Jesus was returning to Him that sent Him, and the Holy Ghost would be given. So on the last day, that great day of the feast (the eighth day, which witnessed of a resurrection glory outside this creation, now to be made good in the power of the Spirit before anything appears to sight), the Lord stands and cries, saying, "If any man thirst, let him come unto me and drink." (Ver. John 7:37) It is not a question of eating the bread of God, or, when Christ died, of eating His flesh and drinking His blood. Here, "If any man thirst, let him come unto me and drink." Just as in John 4:1-54, so here it is a question of power in the Holy Ghost, and not simply of Christ's person. "He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water." (Ver. John 7:38; John 7:38) And then we have the comment of the Holy Ghost: "(But this spake he of the Spirit, which they that believe on him should receive: for the Holy ghost was not yet given; because that Jesus was not yet glorified)" There is, first, the thirsty soul coming to Jesus and drinking; then there is the power of the Spirit flowing forth from the inner man of the believer in refreshment to others. (Verse John 7:39)

Nothing can be simpler than this. Details are not called for now, but just the outline of the truth. But what we learn is, that our Lord (viewed as having entered into heaven as man on the ground of redemption, i.e., ascended, after having passed through death, into glory) from that glory confers meanwhile the Holy Ghost on him that believes, instead of bringing in at once the final feast of gladness for the Jews and the world, as He will do by-and-by when the anti-typical harvest and vintage has been fulfilled. Thus it is not the Spirit of God simply giving a new nature; neither is it the Holy Ghost given as the power of worship and communion with His God and Father. This we have had fully before. Now, it is the Holy Ghost in the power that gives rivers of living water flowing out, and this bound up with, and consequent on, His being man in glory. Till then the Holy Ghost could not be so given only when Jesus was glorified, after redemption was a fact. What can be more evident, or more instructive? It is the final setting aside of Judaism then, whose characteristic hope was the display of power and rest in the world. But here these streams of the Spirit are substituted for the feast of tabernacles, which cannot be accomplished till Christ come from heaven and show Himself to the world; for this time was not yet come. Rest is not the question now at all; but the flow of the Spirit's power while Jesus is on high. In a certain sense, the principle of John 4:1-54 was made true in the woman of Samaria, and in others who received Christ then. The person of the Son was there the object of divine and overflowing joy even then, although, of course, in the full sense of the word, the Holy Ghost might not be given to be the power of it for some time later; but still the object of worship was there revealing the Father; butJohn 7:1-53; John 7:1-53 supposes Him to be gone up to heaven, before He from heaven communicates the Holy Ghost, who should be (not here, as Israel had a rock with water to drink of in the wilderness outside themselves, nor even as a fountain springing up within the believer, but) as rivers flowing out. How blessed the contrast with the people's state depicted in this chapter, tossed about by every wind of doctrine, looking to "letters," rulers, and Pharisees, perplexed about the Christ, but without righteous judgment, assurance, or enjoyment! Nicodemus remonstrates but is spurned; all retire to their home Jesus, who had none, to the mount of Olives. (Verses John 7:40-53)

This closes the various aspects of the Lord Jesus, completely blotting out Judaism, viewed as resting in a system of law and ordinances, as looking to a Messiah with present ease, and as hoping for the display of Messianic glory then in the world. The Lord Jesus presents Himself as putting an end to all this now for the Christian, though, of course, every word God has promised, as well as threatened, remains to be accomplished in Israel by-and-by; for Scripture cannot be broken; and what the mouth of the Lord has said awaits its fulfilment in its due sphere and season.