John 4

Verse 1. The Lord knew. When Jesus knew. How he knew this we are not informed; whether by that power of omniscience by which he knew all things, or whether some person had informed him of it.

How the Pharisees had heard. The Pharisees, here, seem to denote either the members of the Sanhedrim or those who were in authority. They claimed the authority to regulate the rites and ceremonies of religion, and hence they supposed they had a right to inquire into the conduct of both John and our Lord. They had on a former occasion sent to inquire of John to know by what authority he had introduced such a rite into the religion of the Jewish people. Jn 1:25.

More disciples than John. Though many of the Pharisees came to his baptism-(Matthew Chapter 3.), yet those who were in authority were displeased with the success of John, Jn 1:25. The reasons of this were, probably, the severity and justness of his reproofs Mt 3:7, and the fact that by drawing many after him he weakened their authority and influence. As they were displeased with John, so they were with Jesus, who was doing the same thing on a larger scale--not only making disciples, but baptizing also without their authority, and drawing away the people after him.

(a) "baptized" Jn 3:22,26 Verse 2. Though Jesus himself baptized not. The reason why Jesus did not baptize was probably because, if he had baptized, it might have made unhappy divisions among his followers: those might have considered themselves most worthy or honoured who had been baptized by him. Comp. 1Cor 1:17. Verse 3. He left Judea. The envy and malice of the Pharisees he might have known were growing so rapidly as to endanger his life. As his time to die had not yet come, he retired to Galilee, a country farther from Jerusalem, and much less under their control than Judea. See Mk 2:22, Lk 3:1. Though he feared not death and did not shrink from suffering, yet he did not needlessly throw himself into danger or provoke opposition. He could do as much good in Galilee, probably, as in Judea, and he therefore withdrew himself from immediate danger. Verse 4. And he must needs go through Samaria. Samaria was between Judea and Galilee. The direct and usual way was to pass through Samaria. Sometimes, however, the Jews took a circuitous route on the east side of the Jordan, Mt 2:22.

(b) "must needs go" Lk 2:49 Verse 5. Sychar. This city stood about eight miles south-east of the city called Samaria, between Mount Ebal and Mount Gerizim. It was one of the oldest cities of Palestine, and was formerly known by the name of Shechem, or Sichem, Gen 33:18, 12:6. The city was in the tribe of Ephraim, Josh 21:21. It was at this place that Joshua assembled the people before his death, and here they renewed their covenant with the Lord, Joshua chapter 24. After the death of Gideon it became a place of idolatrous worship, the people worshipping Baal-berith, Jud 9:46. It was destroyed by Abimelech, who beat down the city and sowed it with salt, Jud 9:45. It was afterward rebuilt, and became the residence of Jeroboam, the King of Israel, 1Kgs 12:25. It was called by the Romans Flavia Neapolis, and this has been corrupted by the Arabs into Nablus, its present name. It is still a considerable place, and its site is remarkably pleasant and productive.

The parcel of ground. The piece of ground; or the land, &c.

That Jacob gave, &c. Jacob bought one piece of ground near to Shalem, a city of Shechem, of the children of Hamor, the father of Shechem, for an hundred pieces of silver, Gen 33:19. In this place the bones of Joseph were buried when they were brought up from Egypt, Josh 24:32. He also gave to Joseph an additional piece of ground which he took from the hand of the Arnorite by his own valour, "with his sword and his bow," as a portion above that which was given to his brethren, Gen 48:22. Possibly these pieces of ground lay near together, and were a part of the homestead of Jacob. The well was "near" to this. There is now, the Rev. E. Smith mentioned to me in conversation, a place near this well called Shalem.

(c) "gave to his son Joseph" Gen 38:19, 48:22, Josh 24:32 Verse 6. Jacob's well. This is not mentioned in the Old Testament. It was called Jacob's well, probably, either because it was handed down by tradition that he dug it, or because it was near to the land which he gave to Joseph. There is still a well a few miles to the east of Nablus, which is said by the people there to be the same. The Rev. Eli Smith, missionary to Syria, stated to me that he had visited this well. It is about 100 feet deep. It is cut through solid rock of limestone. It is now dry, probably from having been partly filled with rubbish, or perhaps because the water has been diverted by earthquakes. The well is covered with a large stone, which has a hole in the centre large enough to admit a man. It is at the foot of Mount Gerizim, and has a plain on the east.

Sat thus. Jesus was weary, and, being thus weary, sat down on the well. The word translated on here may denote also by--he sat down by the well, or near it.

The sixth hour. About twelve o'clock. This was the common time of the Jewish meal, and this was the reason why his disciples were gone away to buy food. Verse 7. Of Samaria. Not of the city of Samaria, for this was at a distance of 8 miles, but a woman who was a Samaritan, and doubtless from the city of Sychar.

Give me to drink. This was in the heat of the day, and when Jesus was weary with his journey. The request was also made that it might give him occasion to discourse with her on the subject of religion, and in this instance we have a specimen of the remarkably happy manner in which he could lead on a conversation so as to introduce the subject of religion. Verse 8. Buy meat. Buy food. Verse 9. No dealings with the Samaritans. For an account of the Samaritans, and of the differences between them and the Jews, Mt 10:5.

(d) "for the Jews" Acts 10:28 Verse 10. The gift of God. The word gift, here denotes favour. It may refer to Jesus himself, as the gift of God to the world, given to save men from death Jn 3:16, 2Cor 9:15 or it may refer to the opportunity then afforded her of seeking salvation. If thou knewest how favourable an opportunity God now gives thee to gain a knowledge of himself, &c. And who it is, &c. If thou knewest that the Messiah was speaking.

Living water. The Jews used the expression living water to denote springs, fountains, or running streams, in opposition to dead and stagnant water. Jesus here means to denote by it his doctrine, or his grace and religion, in opposition to the impure and dead notions of the Jews and the Samaritans. Jn 4:14. This was one of the many instances in which he took occasion from common topics of conversation to introduce religious discourse. None ever did it so happily as he did, but, by studying his example and manner, we may learn also to do it. One way to acquire the art is to have the mind full of the subject; to make religion our first and main thing; to carry it with us into all employments and into all society; to look upon everything in a religious light, and out of the abundance of the heart the mouth will speak, Mt 12:34.

(e) "the gift of God" Eph 2:8 (f) "living water" Isa 12:3, 41:17,18, Jer 2:13, Zech 13:1, 14:8, Rev 22:17 Verse 11. Hast nothing to draw with. It seems that there were no means of drawing water affixed to the well, as with us. Probably each one took a pail or pitcher and a cord for the purpose. In travelling this was indispensable. The woman, seeing that Jesus had no means of drawing water, and not yet understanding his design, naturally inquired whence he could obtain the water.

The well is deep. If the same one that is there now, it was about 100 feet deep. Verse 12. Art thou greater? Art thou wiser, or better able to find water, than Jacob was? It seems that she supposed that he meant that he could direct her to some living spring, or to some better well in that region, and that this implied more knowledge or skill than Jacob had. To find water and to furnish a good well was doubtless considered a matter of signal skill and success. It was a subject of great importance in that region. This shows how ready sinners are to misunderstand the words of Christ, and to pervert the doctrines of religion. If she had had any proper anxiety about her soul, she would at least have suspected that he meant to direct her thoughts to spiritual objects.

Our father Jacob. The Samaritans were composed partly of the remnant of the ten tribes, and partly of people sent from Chaldea; still, they considered themselves descendants of Jacob.

Which gave us. This was doubtless the tradition, though there is no evidence that it was true.

And drank thereof, &c. This was added in commendation of the water of the well. A well from which Jacob, and his sons, and cattle had drank must be pure, and wholesome, and honoured, and quite as valuable as any that Jesus could furnish. Men like to commend that which their ancestors used as superior to anything else. The world over, people love to speak of that which their ancestors have done, and boast of titles and honours that have been handed down from them, even if it is nothing better than existed here--because Jacob's cattle had drunk of the water. Verse 13. Shall thirst again. Jesus did not directly answer her question, or say that he was greater than Jacob, but he gave her an answer by which she might infer that he was. He did not despise or undervalue Jacob or his gifts; but, however great might be the value of that well, the water could not altogether remove thirst. Verse 14. The water that I shall give him. Jesus here refers, without doubt, to his own teaching, his grace, his spirit, and to the benefits which come into the soul that embraces his gospel. It is a striking image, and especially in Eastern countries, where there are vast deserts, and often a great want of water. The soul by nature is like such a desert, or like a traveller wandering through such a desert. It is thirsting for happiness, and seeking it everywhere, and finds it not. It looks in all directions and tries all objects, but in vain. Nothing meets its desires. Though a sinner seeks for joy in wealth and pleasures, yet he is not satisfied. He still thirsts for more, and seeks still for happiness in some new enjoyment. To such a weary and unsatisfied sinner the grace of Christ is as cold waters to a thirsty soul.

Shall never thirst. He shall be satisfied with this, and will not have a sense of want, a distressing feeling that it is not adapted to him. He who drinks this will not wish to seek for happiness in other objects. Satisfied with the grace of Christ, he will not desire the pleasures and amusements of this world. And this will be for ever--in this world and the world to come. Whosoever drinketh of this--all who partake of the gospel--shall be for ever satisfied with its pure and rich joys.

Shall be in him. The grace of Christ shall be in his heart; or the principles of religion shall abide with him.

A well of water. There shall be a constant supply, an unfailing fountain; or religion shall live constantly with him.

Springing up. This is a beautiful image. It shall bubble or spring up like a fountain. It is not like a stagnant pool--not like a deep well, but like an ever-living fountain, that flows at all seasons of the year, in heat and cold, and in all external circumstances of weather, whether foul or fair, wet or dry. So religion always lives; and, amid all changes of external circumstances--in heat and cold, hunger and thirst, prosperity and adversity, life, persecution, contempt, or death--it still lives on, and refreshes and cheers the soul.

Into everlasting life. It is not temporary, like the supply of our natural wants; it is not changing in its nature; it is not like a natural fountain or spring of water, to play a while and then die away, as all natural springs will at the end of the world. It is eternal in its nature and supply, and will continue to live on for ever. We may learn here--

1st. That the Christian has a never-failing source of consolation adapted to all times and circumstances.

2nd. That religion has its seat in the heart, and that it should constantly live there.

3rd. That it sheds its blessings on a world of sin, and is manifest by a continual life of piety, like a constant flowing spring.

4th. That its end is everlasting life. It will continue for ever; and whosoever drinks of this shall never thirst, but his piety shall be in his heart a pure fountain springing up to eternal joy.

(g) "whosoever drinketh" Jn 6:35,58 (h) "I shall give him" Jn 17:2,3, Rom 6:23 (i) "in him a well" Jn 7:38 Verse 15. The woman said, &c. It may seem strange that the woman did not yet understand him, but it shows how slow sinners are to understand the doctrines of religion. Verse 16. Go call thy husband. We may admire the manner which our Saviour took to lead her to perceive that he was the Christ. His instructions she did not understand. He therefore proceeded to show her that he was acquainted with her life and with her sins. His object, here, was to lead her to consider her own state and sinfulness--a delicate and yet pungent way of making her see that she was a sinner. By showing her, also, that he knew her life, though a stranger to her, he convinced her that he was qualified to teach her the way to heaven, and thus prepared her to admit that he was the Messiah, Jn 4:29. Verse 17. I have no husband. This was said, evidently, to evade the subject. Perhaps she feared that if she came there with the man that she lived with, the truth might be exposed. It is not improbable that by this time she began to suspect that Jesus was a prophet.

Hast well said. Hast said the truth. Verse 18. Hast had five husbands. Who have either died; or who, on account of your improper conduct, have divorced you; or whom you have left improperly, without legal divorce. Either of these might have been the case.

Is not thy husband. You are not lawfully married to him. Either she might have left a former husband without divorce, and thus her marriage with this man was unlawful, or she was living with him without the form of marriage, in open guilt. Verse 19. A prophet. One sent from God, and who understood her life. The word here does not denote one who foretells future events, but one who knew her heart and life, and who must therefore have come from God. She did not yet suppose him to be the Messiah, Jn 4:25. Believing him now to be a man sent from God, she proposed to him a question respecting the proper place of worship. This point had been long a matter of dispute between the Samaritans and the Jews. She submitted it to him because she thought he could settle the question, and perhaps because she wished to divert the conversation from the unpleasant topic respecting her husbands. The conversation about her manner of life was a very unpleasant topic to her--as it is always unpleasant to sinners to talk about their lives and the necessity of religion--and she was glad to turn the conversation to something else. Nothing is more common than for sinners to change the conversation when it begins to bear too hard upon their consciences; and no way of doing it is more common than to direct it to some speculative inquiry having some sort of connection with religion, as if to show that they are willing to talk about religion, and do not wish to appear to be opposed to it. Sinners do not love direct religious conversation, but many are too well-bred to refuse altogether to talk to consider her own state and sinfulness--a delicate and yet pungent way of making her see that she was a sinner. By showing her, also, that he knew her life, though a stranger to her, he convinced her that he was qualified to teach her the way to heaven, and thus prepared her to admit that he was the Messiah, Jn 4:29.

(k) "perceive" Jn 1:48,49 Verse 20. Our fathers. The Samaritans; perhaps also meaning to intimate that the patriarchs had done it also. See Gen 12:6, 33:20.

Worshipped. Had a place of worship.

In this mountain. Mount Gerizim, but a little way from Sychar. On this mountain they had built a temple somewhat similar to the one in Jerusalem. This was one of the main subjects of controversy between them and the Jews. The old Samaritan Pentateuch, or five books of Moses, has the word Gerizim instead of Ebal in De 27:4. On this account, as well as because the patriarchs are mentioned as having worshipped in Shethem, they supposed that that was the proper place on which to erect the temple.

Ye say. Ye Jews.

In Jerusalem. The place where the temple was built. This was built in accordance with the promise and command of God, De 12:5,11. In building this, David and Solomon were under the divine direction, 2Sam 7:2, 3, 13, 1Kgs 5:5, 12, 8:15-22.

As it was contemplated in the law of Moses that there should be but one place to offer sacrifice and to hold the great feasts, so it followed that the Samaritans were in error in supposing that their temple was the place. Accordingly, our Saviour decided in favour of the Jews, yet in such a manner as to show the woman that the question was of much less consequence than they supposed it to be.

(l) "this mountain" Jud 9:7 (m) "in Jerusalem" De 12:5-11, 1Kgs 9:3 Verse 21. Believe me. As she had professed to believe that he was a prophet, it was right to require her to put faith in what he was about to utter. It also shows the importance of what he was about to say.

The hour cometh. The time is coming, or is near.

When neither in this mountains, &c. Hitherto the public solemn worship of God has been confined to one place. It has been a matter of dispute whether that place should be Jerusalem or Mount Gerizim. That controversy is to be of much less importance than you have supposed. The old dispensation is about to pass away. The peculiar rites of the Jews are to cease. The worship of God, so long confined to a single place, is soon to be celebrated everywhere, and with as much acceptance in one place as in another. He does not say that there would be no worship of God in that place or in Jerusalem, but that the worship of God would not be confined there. He would be worshipped in other places as well as there.

(n) "when ye shall neither" Mal 1:11, Mt 18:20 Verse 22. Ye worship ye know not what. This probably refers to the comparative ignorance and corruption of the Samaritan worship. Though they received the five books of Moses, yet they rejected the prophets, and of course all that the prophets had said respecting the true God. Originally, also, they had joined the worship of idols to that of the true God. See 2Kgs 17:26-34. They had, moreover, no authority for building their temple and conducting public worship by sacrifices there. On all these accounts they were acting in an unauthorized manner. They were not obeying the true God, nor offering the worship which he had commanded or would approve. Jesus thus indirectly settled the question which she had proposed to him, yet in such a way as to show her that it was of much less importance than she had supposed.

We know. We Jews. This they knew because God had commanded it; because they worshipped in a place appointed by God, and because they did it in accordance with the direction and teaching of the prophets.

Salvation is of the Jews. They have the true religion and the true form of worship; and the Messiah, who will bring salvation, is to proceed from them. See Lk 2:30, 3:6. Jesus thus affirms that the Jews had the true form of the worship of God. At the same time he was sensible how much they had corrupted it, and on various occasions reproved them for it.

(o) "Ye worship" 2Kgs 17:29 (p) "for salvation" Isa 2:3, Rom 9:5 Verse 23. But the hour cometh, and now is. The old dispensation is about to pass away, and the new one to commence. Already there is so much light that God may be worshipped acceptably in any place.

The true worshippers. All who truly and sincerely worship God. They who do it with the heart, and not merely in form.

In spirit. The word spirit, here, stands opposed to rites and ceremonies, and to the pomp of external worship. It refers to the mind, the soul, the heart. They shall worship God with a sincere mind; with the simple offering of gratitude and prayer; with a desire to glorify him, and without external pomp and splendour. Spiritual worship is that where the heart is offered to God, and where we do not depend on external forms for acceptance.

In truth. Not through the medium of shadows and types, not by means of sacrifices and bloody offerings, but in the manner represented or typified by all these, Heb 9:9,24. In the true way of direct access to God through Jesus Christ.

For the Father seeketh, &c. Jesus gives two reasons why this kind of worship should take place. One is that God sought it, or desired it. He had appointed the old mode, but he did it because he sought to lead the mind to himself even by those forms, and to prepare the people for the purer system of the gospel, and now he sought or desired that those who worshipped him should worship him in that manner. He intimated his will by Jesus Christ.

(q) "in spirit" Php 3:3 Verse 24. God is a spirit. This is the second reason why men should worship him in spirit and in truth. By this is meant that God is without a body; that he is not material or composed of parts; that he is invisible, in every place, pure and holy. This is one of the first truths of religion, and one of the sublimest ever presented to the mind of man. Almost all nations have had some idea of God as gross or material, but the Bible declares that he is a pure spirit. As he is such a spirit, he dwells not in temples made with hands (Acts 7:48), neither is worshipped with men's hands as though he needed anything, seeing he giveth to all life, and breath, and all things, Acts 17:25. A pure, a holy, a spiritual worship, therefore, is such as he seeks--the offering of the soul rather than the formal offering of the body--the homage of the heart rather than that of the lips.

(r) "is a spirit" Php 3:3 Verse 25. I know that Messias cometh. As the Samaritans acknowledged the five books of Moses, so they expected, also, the coming of the Messiah.

Which is called Christ. These are probably the words of the evangelist, as it is not likely that the woman would explain the name on such an occasion.

Will tell us all things. Jesus had decided the question proposed to him (Jn 4:20) in favour of the Jews. The woman does not seem to have been satisfied with this answer, and said that the Messiah would tell them all about this question. Probably she was expecting that he would soon appear. Verse 26. I that speak unto thee am he. I am the Messiah. This was the first time that he openly professed it. He did not do it yet to the Jews, for it would have excited envy and opposition. But nothing could be apprehended in Samaria; and as the woman seemed reluctant to listen to him as a prophet, and professed her willingness to listen to the Messiah, he openly declared that he was the Christ, that by some means he might save her soul. From this we may learn,

1st. The great wisdom of the Lord Jesus in leading the thoughts along to the subject of practical personal religion.

2nd. His knowledge of the heart and of the life. He must be therefore divine.

3rd. He gave evidence here that he was the Messiah. This was the design of John in writing this gospel. He has therefore recorded this narrative, which was omitted by the other evangelists.

4th. We see our duty. It is to seize on all occasions to lead sinners to the belief that Jesus is the Christ, and to make use of all topics of conversation to teach them the nature of religion. There never was a model of so much wisdom in this as the Saviour, and we shall be successful only as we diligently study his character.

5th. We see the nature of religion. It does not consist merely in external forms. It is pure, spiritual, active, an ever-bubbling fountain. It is the worship of a pure and holy God, where the heart is offered, and where the desires of an humble soul are breathed out for salvation.

(s) "I that speak" Jn 9:37 Verse 27. Upon this. At this time.

Marvelled. Wondered. They wondered because the Jews had no intercourse with the Samaritans, and they were surprised that Jesus was engaged with her in conversation.

Yet no man said. No one of the disciples. They had such respect and reverence for him that they did not dare to ask him the reason of his conduct, or even to appear to reprove him. We should be confident that Jesus is right, even if we cannot fully understand all that he does. Verse 28. Left her water-pot. Her mind was greatly excited. She was disturbed, and hastened to the city in great agitation to make this known. She seems to have been convinced that he was the Messiah, and went immediately to make it known to others. Our first business, when we have found the Saviour, should be to make him known also to others. Verse 29. Is not this the Christ? Though she probably believed it, yet she proposed it modestly, lest she should appear to dictate in a case which was so important, and which demanded so much attention. The evidence on which she was satisfied that he was the Messiah was that he had told her all things that she had done--perhaps much more than is here recorded. The question which she submitted to them was whether this was not satisfactory proof that he was the Messiah. Verse 30. They went out of the city. The men of the city left it and went to Jesus, to hear and examine for themselves. Verse 31. Prayed him. Asked him. Verse 32. I have meat to eat. Jn 4:34. Verse 33. Hath any man brought him, &c. This is one of the many instances in which the disciples were slow to understand the Saviour. Verse 34. My meat, &c. Jesus here explains what he said in Jn 4:32. His great object--the great design of his life--was to do the will of God. He came to that place weary and thirsty, and at the usual time of meals, probably an hungered; yet an opportunity of doing good presented itself, and he forgot his fatigue and hunger, and found comfort and joy in doing good--in seeking to save a soul. This one great object absorbed all his powers, and made him forget his weariness and the wants of nature. The mind may be so absorbed in doing the will of God as to forget all other things. Intent on this, we may rise above fatigue, and hardship, and want, and bear all with pleasure in seeing the work of God advance. See Job 23:12: "I have esteemed the words of his mouth more than my necessary food." We may learn, also, that the main business of life is not to avoid fatigue or to seek the supply of our temporal wants, but to do the will of God. The mere supply of our temporal necessities, though most men make it an object of their chief solicitude, is a small consideration in the sight of him who has just views of the great design of human life.

The will of him that sent me. The will of God in regard to the salvation of men. See Jn 6:38.

To finish his work. To complete or fully to do the work which he has commanded in regard to the salvation of men. It is his work to provide salvation, and his to redeem, and his to apply the salvation to the heart. Jesus came to do it by teaching, by his example, and by his death as an expiation for sin. And he shows us that we should be diligent. If he was so diligent for our welfare, if he bore fatigue and want to benefit us, then we should be diligent, also, in regard to our own salvation, and also in seeking the salvation of others.

(t) "My meat" Job 23:12, Jn 6:38 (u) "finish his work" Jn 17:4 Verse 35. Say not ye. This seems to have been a proverb. Ye say--that is, men say.

Four months and, &c. The common time from sowing the seed to the harvest, in Judea, was about four months. The meaning of this passage may be thus expressed: "The husband-man, when he sows his seed, is

compelled to wait a considerable period before it

produces a crop. He is encouraged in sowing it; he

expects fruit; his labour is lightened by that

expectation; but it is not immediate--it is remote.

But it is not so with my preaching. The seed has

already sprung up. Scarce was it sown before it

produced an abundant harvest. The gospel was just

preached to a woman, and see how many of the

Samaritans come to hear it also. There is therefore

more encouragement to labour in this field than

the farmer has to sow his grain."

Lift your eyes. See the Samaritans coming to hear the gospel.

They are white. Grain, when ripe, turns from a green to a yellow or light colour, indicating that it is time to reap it. So here were indications that the gospel was effectual, and that the harvest was to be gathered in. Hence we may learn,

1st. That there is as much encouragement to attempt to save souls as the farmer has to raise a crop.

2nd. That the gospel is fitted to make an immediate impression on the minds of men. We are to expect that it will. We are not to wait to some future period, as if we could not expect immediate results. This wicked and ignorant people--little likely, apparently, to be affected--turned to God, heard the voice of the Saviour, and came in multitudes to him.

3rd. We are to expect revivals of religion. Here was one instance of it under the Saviour's own preaching. Multitudes were excited, moved, and came to learn the way of life.

4th. We know not how much good may be done by conversation with even a single individual. This conversation with a woman resulted in a deep interest felt throughout the city, and in the conversion of many of them to God. So a single individual may often be the means, in the hand of God, of leading many to the cross of Jesus.

5th. What evils may follow from neglecting to do our duty! How easily might Jesus have alleged, if he had been like many of his professed disciples, that he was weary, that he was hungry, that it was esteemed improper to converse with a woman alone, that she was an abandoned character, and there could be little hope of doing her good! How many consciences of ministers and Christians would have been satisfied with reasoning like this? Yet Jesus, in spite of his fatigue and thirst, and all the difficulties of the case, seriously set about seeking the conversion of this woman. And behold what a glorious result! The city was moved, and a great harvest was found ready to be gathered in! Let us not be weary in well-doing, for in due season we shall reap if we faint not.

(v) "white already" Mt 9:37 Verse 36. He that reapeth. He that gathers the harvest, or he who so preaches that souls are converted to Christ.

Receiveth wages. The labourer in the harvest receives his hire. Jesus says it shall be thus with those who labour in the ministry--he will not suffer them to go unrewarded. See Dan 12:3, Mt 19:28.

Gathereth fruit unto life eternal. Converts souls, who shall inherit eternal life. The harvest is not temporary, like gathering grain, but shall result in eternal life.

That both he that soweth, &c. It is a united work. It matters little whether we sow the seed or whether we reap the harvest. It is part of the same work, and whatever part we may do, we should rejoice. God gives the increase, while Paul may plant and Apollos water. The teacher in the Sunday-school, who sows the seed in early life, shall rejoice with the minister of the gospel who may gather in the harvest, and both join in giving all the praise to God.

(w) "gathereth" Rom 6:22 (x) "both he that soweth" 1Cor 3:5-9 Verse 37. That saying. That proverb. This proverb is found in some of the Greek writers (Grotius). Similar proverbs were in use among the Jews. See Isa 65:21, 22, Lev 26:16, Mic 6:15.

One soweth, &c. One man may preach the gospel, and with little apparent effect; another, succeeding him, may be crowned with eminent success. The seed, long buried, may spring up in an abundant harvest.

(y) "one soweth" Mic 6:15 Verse 38. I sent you. In the commission given you to preach the gospel. You have not labored or toiled in preparing the way for the great harvest which is now to be gathered in.

Other men labored.

(1.) The prophets, who long labored to prepare the way for the coming of the Messiah.

(2.) The teachers among the Jews, who have read and explained the law and taught the people.

(3.) John the Baptist, who came to prepare the way. And,

(4.) The Saviour himself, who by his personal ministry taught the people, and prepared them for the success which was to attend the preaching of the apostles. Especially did Jesus lay the foundation for the rapid and extensive spread of the gospel. He saw comparatively little fruit of his ministry. He confined his labours to Judea, and even there he was occupied in sowing seed which chiefly sprang up after his death. From this we may learn,

1st. That the man who is crowned with eminent success has no cause of boasting over others, any more than the man who reaps a field of grain should boast over the man who sowed it. The labour of both is equally necessary, and the labour of both would be useless if GOD did not give the increase. Comp. 1Cor 3:6.

2nd. We should not be discouraged if we do not meet with immediate success. The man that sows is not disheartened because he does not see the harvest immediately spring up. We are to sow our seed in the morning, and in the evening we are not to withhold our hand, for we know not whether shall prosper, this or that; and we are to go forth bearing precious seed, though weeping, knowing that we shall come again rejoicing, bearing our sheaves with us, Eccl 11:4, Ps 126:6

3rd. Every part of the work of the ministry and of teaching men is needful, and we should rejoice that we are permitted to bear any part, however humble, in bringing sinners to the knowledge of our Lord and Saviour Jesus Christ, 1Cor 12:21-24. Verses 39-42. And many of the Samaritans of that city believed on him, &c. There is seldom an instance of so remarkable success as this. From a single conversation, in Circumstances, in a place, and with an individual little likely to be attended with such results, many sinners were converted; many believed on the testimony of the woman; many more came to hear, and believed because they heard him themselves. We should never despair of doing good in the most unpromising circumstances, and we should seize upon every opportunity to converse with sinners on the great subject of their souls' salvation.

(a) "for the testimony" Jn 4:29 Verse 43. Into Galilee Into some of the parts of Galilee, though evidently not into Nazareth, but probably direct to Cana, Jn 4:46. Verse 44. For Jesus himself testified, &c. Mt 13:57. The connection of this verse with the preceding may be thus explained: "Jesus went to Galilee, but not to Nazareth, for he testified," &c. Or, "Jesus went to Galilee, although he had said that a prophet had no honour in his own country; yet, because he foreknew that the Galileans would many of them believe on him, he went at this time."

(c) "a prophet" Mt 13:57, Mk 6:4, Lk 4:24 Verse 45. Received him. Received him kindly, or as a messenger of God. They had seen his miracles, and believed on him.

(d) "having seen" Jn 2:23 (e) "for they also went" De 16:16 A certain nobleman. One who was of the royal family, connected by birth with Herod Antipas; or one of the officers of the court, whether by birth allied to him or not. It seems that his ordinary residence was at Capernaum. Capernaum was about a day's journey from Cana, where Jesus then was.

(f) "he made the water wine" Jn 2:1,11 (1) "nobleman" or, "courtier" or, "ruler" Verse 47. He went unto him. Though high in office, yet he did not refuse to go personally to Jesus to ask his aid. He felt as a father; and believing, after all that Jesus had done, that he could cure his son, he travelled to meet him. If men receive benefits of Christ, they must come in the same manner. The rich and the poor, the high and the low, must come personally as humble suppliants, and must be willing to bear all the reproach that may be cast on them for thus coming to him. This man showed strong faith in being willing thus to go to Jesus, but he erred in supposing that Jesus could heal only by his being present with his son.

Would come down. It is probable that the miracles of Jesus heretofore had been performed only on those who were present with him, and this nobleman seems to have thought that this was necessary. One design of Jesus in working this miracle was to show him that this was not necessary. Hence he did not go down to Capernaum, but healed him where he was. Verse 48. Except ye see signs, &c. This was spoken not to the nobleman only, but to the Galileans generally. The Samaritans had believed without any miracle. The Galileans, he said, were less disposed to believe him than even they were; and though he had wrought miracles enough to convince them, yet, unless they continually saw them, they would not believe.

(g) "signs and wonders" 1Cor 1:22 Verse 49. Come down, &c. The earnestness of the nobleman evinces the deep and tender anxiety of a father. So anxious was he for his son that he was not willing that Jesus should delay a moment --not even to address the people. He still seems to have supposed that Jesus had no power to heal his son except he was present with him. Verse 50. Go thy way. This was a kind and tender address. It was designed to convince him that he could word a miracle though not personally present.

Thy son liveth. Thy son shall recover; or he shall be restored to health, according to thy request.

The man believed. The manner in which Jesus spoke it, and the assurance which he gave, convinced the man that he could heal him there as well as to go to Capernaum to do it. This is an instance of the power of Jesus to convince the mind, to soothe doubts, to confirm faith, and to meet our desires. He blesses not always in the manner in which we ask, but he grants us our main wish. The father wished his son healed by Jesus going down to Capernaum. Jesus healed him, but not in the way in which he asked it to be done. God will hear our prayers and grant our requests, but often not in the precise manner in which we ask it. It is his to judge of the best way of doing us good.

(h) "Go thy way" Mt 8:13, Mk 7:29,30, Lk 17:14 Verse 52. The seventh hour. About one o'clock in the afternoon. Verse 53. The same hour. The very time when Jesus spoke.

The fever left him. It seems that it left him suddenly and entirely; so much so that his friends went to inform the father, and to comfort him, and also, doubtless, to apprise him that it was not necessary to ask aid from Jesus. From this miracle we may learn,

1st. That Jesus has an intimate knowledge of all things. He knew the case of this son-the extent of his disease--where he was--and thus had power to heal him.

2nd. That Jesus has almighty power. Nothing else could have healed this child. Nor could it be pretended that he did it by any natural means. He was far away from him, and the child knew not the source of the power that healed him. It could not be pretended that there was any collusion or jugglery. The father came in deep anxiety. The servants saw the cure. Jesus was at a distance. Everything in the case bears the mark of being the simple energy of God--put forth with equal ease to heal, whether far or near. Thus he can save the sinner.

3rd. We see the benevolence of Jesus. Ever ready to aid, to heal, or to save, he may be called on at all times, and will never be called on in vain.

Himself believed. This miracle removed all his doubts, and he became a real disciple and friend of Jesus.

His whole house. His whole family. We may learn from this,

1st. That sickness or any deep affliction is often the means of great good. Here the sickness of the son resulted in the faith of all the family. God often takes away earthly blessings that he may impart rich spiritual mercies.

2nd. The father of a family may be the means of the salvation of his children. Here the effort of a parent resulted in their conversion to Christ.

3rd. There is great beauty and propriety when sickness thus results in piety. For that it is sent. God does not willingly grieve or afflict the children of men; and when afflictions thus terminate, it will be cause of eternal joy, of ceaseless praise.

4th. There is a peculiar charm when piety thus comes into the families of the rich and the noble. It is so unusual; their example and influence go so far; it overcomes so many temptations, and affords opportunities of doing so much good, that there is no wonder that the evangelist selected this instance as one of the effects of the power and of the preaching of the Lord Jesus Christ.

(i) "the same hour" Ps 107:20 (k) "and himself believed" Acts 16:34, 18:8

John 12

Verse 1. Then Jesus came to Bethany. This was near to Jerusalem, and it was from this place that he made his triumphant entry into the city. Mt 21:1 and following.

(a) "Lazarus" Jn 11:1,43 Verses 2-8. See this passage explained Mt 26:3, also Mt 26:4-16.

Verse 2. A supper. At the house of Simon the leper, Mt 26:6.

Lazarus was, &c. The names of Martha and Lazarus are mentioned because it was not in their own house, but in that of Simon. Lazarus is particularly mentioned, since it was so remarkable that one who had been once dead should be enjoying again the endearments of friendship. This shows, also, that his resurrection was no illusion--that he was really restored to the blessings of life and friendship. Calmet thinks that this was about two months after his resurrection, and it is the last that we hear of him. How long he lived is unknown, nor is it recorded that he made any communication about the world of spirits. It is remarkable that none who have been restored to life from the dead have made any communications respecting that world. See Lk 16:31, and 2Cor 12:4.

(b) "Martha served" Lk 10:38-42 Verse 4. Which should betray him. Greek, "who was to betray him" that is, who would do it. Verse 5. Three hundred pence. About forty dollars, or �8, 10s.

And given to the poor. The avails or value of it given to the poor. Verse 6. Had the bag. The word translated bag is compounded of two words, meaning "tongue," and "to keep or preserve." It was used to denote the bag in which musicians used to keep the tongues or reeds of their pipes when travelling. Hence it came to mean any bag or purse in which travellers put their money or their most precious articles. The disciples appear to have had such a bag or purse in common, in which they put whatever money they had, and which was designed especially for the poor, Lk 8:3, Mt 27:55, Acts 2:44. The keeping of this, it seems, was intrusted to Judas; and it is remarkable that the only one among them who appears to have been naturally avaricious should have received this appointment. It shows us that every man is tried according to his native propensity. This is the object of trial--to bring out man's native character; and every man will find opportunity to do evil according to his native disposition, if he is inclined to it.

And bare, &c. The word translated bare means literally to carry as a burden. Then it means to carry away, as in Jn 20:15: "If thou hast borne him hence." Hence it means to carry away as a thief does, and this is evidently its meaning here. It has this sense often in classic writers. Judas was a thief, and stole what was put into the bag. The money he desired to be intrusted to him, that he might secretly enrich himself. It is clear, however, that the disciples did not at this time know that this was his character, or they would have remonstrated against him. They learned it afterward. We may learn here,

1st. That it is not a new thing for members of the church to be covetous. Judas was so before them.

2nd. That such members will be those who complain of the great waste in spreading the gospel.

3rd. That this deadly, mean, and grovelling passion will work all evil in a church. It brought down the curse of God on the children of Israel in the case of Achan (Josh 7:1), and it betrayed our Lord to death. It has often since brought blighting on the church; and many a time it has betrayed the cause of Christ, and drowned men in destruction and perdition, 1Timm 6:9.

(d) "he was a thief" 2Kgs 5:20-27, Ps 50:18 (e) "had the bag" Jn 13:29 Verse 8.

(f) "For the poor" De 15:11, Mt 26:11, Mk 14:7 (g) "me you have not" Song 5:6, Jn 8:21, 12:35, 13:33, 16:5-7 Verse 10. That they might put Lazarus also to death. When men are determined not to believe the gospel, there is no end to the crimes to which they are driven. Lazarus was alive, and the evidence of his resurrection was so clear that they could not resist it. They could neither deny it, nor prevent its effect on the people. As it was determined to kill Jesus, so they consulted about the propriety of removing Lazarus first, that the number of his followers might be lessened, and that the death of Jesus might make less commotion. Unbelief stops at no crime. Lazarus was innocent; they could bring no charge against him; but they deliberately plotted murder rather than believe on the Lord Jesus Christ.

(h) "put Lazarus to death" Mt 21:8, Mk 11:8, Lk 19:36 Verse 11.

(i) "that by reason" Jn 11:45, 12:18 Verses 12-19. See this passage explained in Mt 21:1, also Mt 21:2-16, also Mk 11:1, Mk 11:2-11, Lk 19:29, also Lk 19:30-44.

(k) "the next day" Mt 21:8, Mk 11:8, Lk 19:36 Verse 13.

(l) "Hosanah" Ps 118:25,26 Verse 15.

(m) "Fear not" Zech 9:9 Verse 16. Was glorified. Was raised from the dead, and had ascended to heaven.

(n) "These things" Lk 18:34 Verse 17. Bare record. Testified that he had raised him, and, as was natural, spread the report through the city. This excited much attention, and the people came out in multitudes to me one who had power to work such miracles. Verse 18.

(q) "For this cause" Jn 12:11 Verse 19. Prevail nothing. All your efforts are ineffectual to stop the progress of his opinions, and to prevent the people from believing on him.

The world. As we should say, "Everybody--all the city has gone out." The fact that he met with such success induced them to hasten their design of putting him to death, Jn 11:53.

(r) "Perceive ye how ye prevail nothing" Jn 11:47,48 Verse 20. Certain Greeks. In the original, "some Hellenists"-- the name commonly given to the Greeks. The same name was commonly used by the Jews to denote all the pagan nations, because most of those whom they knew spoke the Greek language, Jn 7:34, Rom 1:16, 2:9,10, 3:9

"Jews and Greeks." The Syriac translates this place, "Some of the Gentiles." There are three opinions in regard to these persons:

1st. That they were Jews who spoke the Greek language, and dwelt in some of the Greek cities. It is known that Jews were scattered in Asia Minor, Greece, Macedonia, Egypt, &c., in all which places they had synagogues. Jn 7:35.

2nd. That they were proselytes from the Greeks.

3rd. That they were still Gentiles and idolaters, who came to bring offerings to Jehovah to be deposited in the temple. Lightfoot has shown that the surrounding pagans were accustomed not only to send presents, sacrifices, and offerings to the temple, but that they also frequently attended the great feasts of the Jews. Hence the outer court of the temple was called the court of the Gentiles. Which of these opinions is the correct one cannot be determined.

(s) "certain Greeks" Acts 17:4, Rom 1:16 (t) "them that came up" 1Kgs 8:41,42 Verse 21. Bethsaida of Galilee. Jn 1:44.

Would see Jesus. It is probable that the word see, here, implies also a desire to converse with him, or to hear his doctrine about the nature of his kingdom. They had seen or heard of his triumphal entry into Jerusalem, and, either by curiosity or a desire to be instructed, they came and interceded with his disciples that they might be permitted to see him. In this there was nothing wrong. Christ made the curiosity of Zaccheus the means of his conversion, Lk 19:1-9. If we wish to find the Saviour, we must seek for him and take the proper means.

(u) "to Philip" Jn 1:44 Verse 22. Telleth Andrew. Why he did not at once tell Jesus is not known. Possibly he was doubtful whether Jesus would wish to converse with Gentiles, and chose to consult with Andrew about it.

Tell Jesus. Whether the Greeks were with them cannot be determined. From the following discourse it would seem probable that they were, or at least that Jesus admitted them to his presence and delivered the discourse to them. Verse 21. The hour is come. The time is come. The word hour commonly means a definite part or a division of a day; but it also is used to denote a brief period, and a fixed, definite, determined time. It is used in this sense here. The appointed, fixed time is come--that is, is so near at hand that it may be said to be come.

The Son of man. This is the favourite title which Jesus gives to himself, denoting his union with man, and the interest he felt in his welfare. The title is used here rather than "The Son of God," because as a man he had been humble, poor, and despised; but the time had come when, as a man, he was to receive the appropriate honours of the Messiah.

Be glorified. Be honoured in an appropriate way--that is, by the testimony which God would give to him at his death, by his resurrection, and by his ascension to glory. See Jn 7:39.

(v) "The hour is come" Jn 13:32, 17:1 Verse 24. Verily, verily. An expression denoting the great importance of what he was about to say. We cannot but admire the wisdom by which he introduces the subject of his death. They had seen his triumph. They supposed that he was about to establish his kingdom. He told them that the time had come in which he was to be glorified, but not in the manner in which they expected. It was to be by his death. But as they would not at once see how this could be, as it would appear to dash their hopes, he takes occasion to illustrate it by a beautiful comparison. All the beauty and richness of the harvest results from the fact that the grain had died. If it had not died it would never have germinated or produced the glory of the yellow harvest. So with him. By this he still keeps before them the truth that he was to be glorified, but he delicately and beautifully introduces the idea still that he must die.

A corn. A grain.

Of wheat. Any kind of grain --wheat, barley, &c. The word includes all grain of this kind.

Into the ground. Be buried in the earth, so as to be accessible by the proper moisture.

And die The whole body or substance of the grain, except the germ, dies in the earth or is decomposed, and this decomposed substance constitutes the first nourishment of the tender germ--a nutriment wonderfully adapted to it, and fitted to nourish it until it becomes vigorous enough to derive its support entirely from the ground. In this God has shown his wisdom and goodness. No one thing could be more evidently fitted for another than this provision made in the grain itself for the future wants of the tender germ.

Abideth alone. Produces no fruit. It remains without producing the rich and beautiful harvest. So Jesus intimates that it was only by his death that he would be glorified in the salvation of men, and in the honours and rewards of heaven, Heb 2:9: "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour." Php 2:8,9: "He humbled himself, and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him," Heb 12:2: "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the throne of God." See also Eph 1:20-23. Verse 25. He that loveth his life, &c. This was a favorite principle, a sort of axiom with the Lord Jesus, which he applied to himself as well as to his followers. Mt 10:39. Lk 9:24.

(x) "loveth his life" Mt 10:39, 16:25, Mk 8:35, Lk 9:24, 17:33 Verse 26. Serve me. Will be my disciple, or will be a Christian. Perhaps this was said to inform the Greeks (Jn 12:20) of the nature of his religion.

Let him follow me. Let him imitate me; do what I do, bear what I bear, and love what I love. He is discoursing here particularly of his own sufferings and death, and this passage has reference, therefore, to calamity and persecution. "You see me triumph--you see me enter Jerusalem, and

you supposed that my kingdom was to be set up without

opposition or calamity; but it is not. I am to die;

and if you will serve me, you must follow me even in

these scenes of calamity; be willing to endure trial

and to bear shame, looking for future reward."

Where I am. See Jn 14:3, 17:24. That is, he shall be in heaven, where the Son of God then was in his divine nature, and where he would be as the glorified Messiah. Jn 3:13. The natural and obvious meaning of the expression "I am" implies that he was then in heaven. The design of this verse is to comfort them in the midst of persecution and trial. They were to follow him to any calamity; but, as he was to be glorified as the result of his sufferings, so they also were to look for their reward in the kingdom of heaven, Rev 3:21: "To him that overcometh will I grant to sit with me in my throne."

(y) "If any man serve" Lk 6:46, Jn 14:15, 1Jn 5:3 (z) "Where I am" Jn 14:3, 17:24, 1Thes 4:17 (a) "if any man serve" 1Sam 2:30, Prov 27:18 Verse 27. Now is my soul troubled. The mention of his death brought before him its approaching horrors, its pains, its darkness, its unparalleled woes. Jesus was full of acute sensibility, and his human nature shrunk from the scenes through which he was to pass. See Lk 23:41-44.

What shall I say? This is an expression denoting intense anxiety and perplexity. As if it were a subject of debate whether he could bear those sufferings; or whether the work of man's redemption should be abandoned, and he should call upon God to save him. Blessed be his name that he was willing to endure these sorrows, and did not forsake man when he was so near being redeemed! On the decision of that moment--the fixed and unwavering purpose of the Son of God -- depended man's salvation. If Jesus had forsaken his purpose then, all would have been lost.

Father, save me. This ought undoubtedly to have been read as a question--"Shall I say, Father, save me?" Shall I apply to God to rescue me? or shall I go forward to bear these trials ? As it is in our translation, it represents him as actually offering the prayer, and then checking himself. The Greek will bear either interpretation. The whole verse is full of deep feeling and anxiety. Comp. Mt 26:38 Lk 12:50.

This hour. These calamities. The word hour, here, doubtless has reference to his approaching sufferings--the appointed hour for him to suffer. Shall I ask my Father to save me from this hour --that is, from these approaching sufferings? That it might have been done, see Mt 26:53.

But for this cause. That is, to suffer and die. As this was the design of his coming--as he did it deliberately--as the salvation of the world depended on it, he felt that it would not be proper to pray to be delivered from it. He came to suffer, and he submitted to it. See Lk 23:42.

(c) "but for this reason" Jn 18:37 Verse 28. Glorify thy name. The meaning of this expression in this connection is this: "I am willing to bear any trials; I will not shrink from any sufferings. Let thy name be honoured. Let thy character, wisdom, goodness, and plans of mercy be manifested and promoted, whatever sufferings it may cost me." Thus Jesus showed us that God's glory is to be the great end of our conduct, and that we are to seek that, whatever sufferings it may cost us.

I have both glorified it. The word it is not here in the original, but it is not improperly supplied by the translators. There can be no doubt that when God says here that he had glorified his name, he refers to what had been done by Christ, and that this was to be understood as an attestation that he attended him and approved his work. See Jn 12:30. He had honoured his name, or had glorified him, by the pure instructions which he had given to man through him; by the power displayed in his miracles; by proclaiming his mercy through him; by appointing him to be the Messiah, &c.

Will glorify it again. By the death, the resurrection, and ascension of his Son, and by extending the blessings of the gospel among all nations. It was thus that he sustained his Son in view of approaching trials; and we may learn,

1st. That God will minister grace to us in the prospect of suffering.

2nd. That the fact that God will be honoured by our afflictions should make us willing to bear them.

3rd. That whatever was done by Christ tended to honour the name of God. This was what he had in view. He lived and suffered, not for himself, but to glorify God in the salvation of men.

(d) "a voice" Mt 3:17 Verse 29. The people. A part of the people.

It thundered. The unexpected sound of the voice would confound and amaze them; and though there is no reason to doubt that the words were spoken distinctly (Mt 3:17), yet some of the people, either from amazement or envy, would suppose that this was a mere natural phenomenon.

An angel spake. It was the opinion of many of the Jews that God did not speak to men except by the ministry of angels, Heb 2:2: "The word spoken by angels;" Gal 3:19: "It was ordained by angels in the hand of a mediator." Verse 30. Came not because of me. Not to strengthen or confirm me; not that I had any doubts about my course, or any apprehension that God would not approve me and glorify his name.

For your sakes. To give you a striking and indubitable proof that I am the Messiah; that you may remember it when I am departed, and be yourselves comforted, supported, and saved.

(e) "but for your sakes" Jn 11:42 Verse 31. Now is the judgment of this world. Greek, "crisis." This expression, doubtless, has reference to his approaching death, and whatever he means by judgment here relates to something that was to be accomplished by that death. It cannot mean that then was to be the time in which the world was to be finally judged, for he says that he did not come then to judge the world (Jn 12:47, 8:15), and he has clearly declared that there shall be a future day when he will judge all mankind. The meaning of it may be thus expressed:

"Now is approaching the decisive scene, the eventful

period--the crisis--when it shall be determined who

shall rule this world. There has been a long

conflict between the powers of light and darkness--

between God and the devil. Satan has so effectually

ruled that he may be said to be the prince of this

world; but my approaching death will destroy his

kingdom, will break down his power, and will be the

means of setting up the kingdom of God over man."

The death of Christ was to be the most grand and effectual of all means that could be used to establish the authority of the law and the government of God, Rom 8:3,4. This it did by showing the regard which God had for his law; by showing his hatred of sin, and presenting the strongest motives to induce man to leave the service of Satan; by securing the influences of the Holy Spirit, and by his putting forth his own direct power in the cause of virtue and of God. The death of Jesus was the determining cause, the grand crisis, the concentration of all that God had ever done, or ever will do, to break down the kingdom of Satan, and set up his power over man. Thus was fulfilled the prediction (Gen 3:15),

"I will put enmity between thee and the woman, and

between thy seed and her seed; it shall bruise thy

head, and thou shalt bruise his heel."

Now shall the prince of this world. Satan, or the devil, Jn 14:30, 16:11. He is also called the god of this world, 2Cor 4:4, Eph 6:12: "The rulers of the darkness of this world "--that is, the rulers of this dark world--a well-known Hebraism. He is also called "the prince of the power of the air, the spirit that now worketh in the children of disobedience," Eph 2:2. All these names are given him from the influence or power which he has over the men of this world, because the great mass of men have been under his control and subject to his will.

Be cast out. His kingdom shall be destroyed; his empire shall come to an end. It does not mean that his reign over all men would entirely cease then, but that then would be the crisis, the grand conflict in which he would be vanquished, and from that time his kingdom begin to decline, until it would finally cease, and then be free altogether from his dominion. See Lk 10:18, Col 1:18-20, Acts 26:18; 1Cor 15:25,26; Rev 20:14.

(f) "the prince of this world" Lk 10:18, Jn 16:11, Acts 26:18, Eph 2:2 Verse 32. Be lifted up. See Jn 3:14, 8:28.

Will draw. Jn 6:44. The same word is used in both places.

All men. I will incline all kinds of men; or will make the way open by the cross, so that all men may come. I will provide a way which shall present a strong motive or inducement--the strongest that can be presented--to all men to come to me.

(g) "lifted up" Jn 8:28 (h) "will draw all men" Rom 5:18 Verse 33.

(i) "signifying what death" Rom 5:18 Verse 34. We have heard out of the law. Out of the Old Testament; or rather we have been so taught by those who have interpreted the law to us.

That Christ. That the Messiah.

Abideth for ever. Will remain for ever, or will live for ever. The doctrine of many of them certainly was that the Messiah would not die; that he would reign as a prince for ever over the people. This opinion was founded on such passages of Scripture as these: Ps 110:4, "Thou art a priest for ever;" Dan 2:44, 8:13,14. In the interpretation of these passages they had overlooked such places as Isa 53:1-12; nor did they understand how the fact that he would reign for ever could be reconciled with the idea of his death. To us, who understand that his reign does not refer to a temporal, an earthly kingdom, it is easy.

How sayest thou, &c. We have understood by the title "the Son of man" the same as the Messiah, and that he is to reign for ever. How can he be put to death?

Who is this Son of man? "The Son of man we understand to be the Messiah spoken of by Daniel, who is to reign for ever. To him, therefore, you cannot refer when you say that he must be lifted up, or must die. Who is it--what other Son of man is referred to but the Messiah? Either ignorantly or wilfully, they supposed he referred to some one else than the Messiah.

(k) "We have heard" Ps 89:36,37, 110:4, Isa 9:7 (l) "out of the law" Rom 5:18, Ps 72:17-19 Verse 35. Yet a little while is the light with you. Jesus did not reply directly to may their question. He saw that they were offended by the mention of his death, and he endeavoured to arrive at the same thing indirectly. He tells them, therefore, that the light would be with them a little while, and that they ought to improve the opportunity while they had it to listen to his instructions, to inquire with candour, and thus to forsake their false notions respecting the Messiah.

The light. Jn 1:4. It is probable that they understood this as denoting the Messiah. See Jn 8:12 "I am the light of the world;" Jn 9:4

Walk, &c. Jn 11:9. Whatever you have to do, do it while you enjoy this light. Make good use of your privileges before they are removed. That is, while the Messiah is with you, avail yourselves of his instructions and learn the way to life.

Lest darkness. Lest God should take away all your mercies, remove all light and instruction from you, and leave you to ignorance, blindness, and woe. This was true that darkness and calamity were to come upon the Jewish people when the Messiah was removed; and it is also true that God leaves a sinner to darkness and misery when he has long rejected the gospel.

For he, &c. See Jn 11:10.

(m) "the light" Jn 8:32 (n) "with you" Jer 13:16 Verse 36. While ye have light. This implied two things:

1st. That he was the light, or was the Messiah.

2nd. That he was soon to be taken away by death. In this manner he answered their question--not directly, but in a way to convey the truth to their minds, and at the same time to administer to them a useful admonition. Jesus never aroused the prejudices of men unnecessarily, yet he never shrank from declaring to them the truth in some way, however unpalatable it might be.

Believe in the light. That is, in the Messiah, who is the light of the world.

That ye may be the children, &c. That ye may the friends and followers of the Messiah. Mt 1:1. Comp. Jn 8:12 Eph 5:8: "Now are ye light in the Lord; walk as children of light."

Did hide himself from them. Jn 8:59. He went out to Bethany, where he commonly passed the night, Lk 21:37.

(p) "be the children of light" Eph 5:8 Verse 37. So many miracles. This does not refer to any miracles wrought on this occasion, but to all his miracles wrought in view of the nation, in healing the sick, opening the eyes of the blind, raising the dead, &c. John here gives the summary or the result of all his works. Though Jesus had given the most undeniable proof of his being the Messiah, yet the nation did not believe on him.

Before them. Before the Jewish nation. Not in the presence of the people whom he was then addressing, but before the Jewish people.

They believed not. The Jewish nation did not believe as a nation, but rejected him. Verse 38. The saying The word of Isaiah, or that which Isaiah predicted. This occurs in Isa 53:1.

Might be fulfilled. That the same effect should occur which occurred in the time of Isaiah. This does not mean that the Pharisees rejected Christ in order that the prophecy of Isaiah should be fulfilled, but that by their rejection of him the same thing had occurred which took place in the time of Isaiah. His message was despised by the nation, and he himself put to death. And it was also true--by the same causes, by the same nation--that the same gospel message was rejected by the Jews in the time of Christ. The same language of the prophet would express both events, and no doubt it was intended by the Holy Spirit to mark both events. In this Way it was completely fulfilled. Is 53:1.

Our report. Literally, by report is meant "what is heard." Our speech, our message. That is, few or none have received the message. The form of the question is an emphatic way of saying that it was rejected.

The arm of the Lord. The arm is a symbol of power, as it is the instrument by which we execute our purposes. It is put for the power of God, Isa 51:9, 52:10. Thus he is said to have brought out the children of Israel from Egypt with a high arm--that is, with great power. It hence means God's power in defending his people, in overcoming his enemies, and in saving the soul. In this place it clearly denotes the power displayed by the miracles of Christ.

Revealed. Made known, seen, understood. Though the power of God was displayed, yet the people did not see and understand it.

(q) "Lord, who hath believed our report" Isa 53:3 Verse 39. They could not believe. See Mk 6:5. "He could there do no mighty works," &c. The words can and could are often used in the Bible to denote the existence of such obstacles as to make a result certain, or as affirming that while one thing exists another thing cannot follow. Thus, Jn 5:44: "How can ye believe which receive honour one of another." That is, while this propensity to seek for honour exists, it will effectually prevent your believing. Thus (Gen 37:4) it is said of the brethren of Joseph that they "could not speak peaceably unto him." That is, while their hatred continued so strong, the other result would follow. See also Mt 12:34, Rom 8:7, Jn 6:60, Amos 3:3. In this case it means that there was some obstacle or difficulty that made it certain that while it existed they would not believe. What that was is stated in the next verse; and while that blindness of mind and that hardness of heart existed, it was impossible that they should believe, for the two things were incompatible. But this determines nothing about their power of removing that blindness, or of yielding their heart to the gospel. It simply affirms that while one exists the other cannot follow. Chrysostom and Augustine understand this of a moral inability, and not of any natural want of power. "They could not, because they would not" (Chrysostom in loco). So on Jer 13:23, "Can the Ethiopian change his skin," &c., he says, "he does not say it is impossible for a wicked man to do well, but, BECAUSE they will not, therefore they cannot." Augustine says on this place: "If I be asked why they could not believe, I answer without hesitation, because they would not: because God foresaw their evil will, and he announced it beforehand by the prophet."

Said again, Isa 6:9,10. Verse 40. He hath blinded their eyes. The expression in Isaiah is, "Go, make the heart of this people fat, and shut their eyes." That is, go and proclaim truth to them--truth that will result in blinding their eyes. Go and proclaim the law and the will of God, and the effect will be, owing to the hardness of their heart, that their eyes will be blinded and their hearts hardened. As God knew that this would be the result--as it was to be the effect of the message, his commanding Isaiah to go and proclaim it was the same in effect, or in the result, as if he had commanded him to blind their eyes and harden their hearts. It is this effect or result to which the evangelist refers in this place. He states that God did it--that is, he did it in the manner mentioned in Isaiah, for we are limited to that in our interpretation of the passage. In that case it is clear that the mode specified is not a direct agency on the part of God in blinding the mind--which we cannot reconcile with any just notions of the divine character--but in suffering the truth to produce a regular effect on sinful minds, without putting forth any positive supernatural influence to prevent it. The effect of truth on such minds is to irritate, to enrage, and to harden, unless counteracted by the grace of God. See Rom 7:8,9,11; 2Cor 2:15, 16. And as God knew this, and, knowing it, still sent the message, and suffered it to produce the regular effect, the evangelist says "he hath blinded their minds," thus retaining the substance of the passage in Isaiah without quoting the precise language; but in proclaiming the truth there was nothing wrong on the part of God or of Isaiah, nor is there any indication that God was unwilling that they should believe and be saved.

That they should not see, &c. This does not mean that it was the design of God that they should not be converted, but that it was the effect of their rejecting the message.

Mt 13:14, Mt 13:15.

(r) "hath blinded" Isa 6:9,10 Verse 41. When he saw his glory, Isa 6:1-10. Isaiah saw the LORD (in Hebrew, JEHOVAH) sitting on a throne and surrounded with the seraphim. This is perhaps the only instance in the Bible in which Jehovah is said to have been seen by man, and for this the Jews affirm that Isaiah was put to death. God had said (Ex 33:20), "No man shall see me and live;" and as Isaiah affirmed that he had seen Jehovah, the Jews, for that and other reasons, put him to death by sawing him asunder. Is 1:1. In the prophecy Isaiah is said expressly to have seen JEHOVAH (Isa 6:1); and in Isa 6:5, "Mine eyes have seen the King JEHOVAH of hosts." By his glory is meant the manifestation of him--the shechinah, or visible cloud that was a representation of God, and that rested over the mercy-seat. This was regarded as equivalent to seeing God, and John here expressly applies this to the Lord Jesus Christ; for he is not affirming that the people did not believe in God, but is assigning the reason why they believed not on Jesus Christ as the Messiah. The whole discourse has respect to the Lord Jesus, and the natural construction of the passage requires us to refer it to him. John affirms that it was the glory of the Messiah that Isaiah saw, and yet Isaiah affirms that it was JEHOVAH; and from this the inference is irresistible that John regarded Jesus as the Jehovah whom Isaiah saw. The name Jehovah is never, in the Scriptures, applied to a man, or an angel, or to any creature. It is the peculiar, incommunicable name of God. So great was the reverence of the Jews for that name that they would not even pronounce it. This passage is therefore conclusive proof that Christ is equal with the Father.

Spake of him. Of the Messiah. The connection requires this interpretation.

(s) "Said Esias when he saw his glory" Isa 6:3 Verse 42. The chief rulers. Members of the Sanhedrim -- Nicodemus, Joseph, and others like them.

Because of the Pharisees. The Pharisees were a majority of the council.

Put out of the synagogue. Excommunicated. Jn 9:22,23.

(t) "because of the Pharisees" Jn 9:22 Verse 43. The praise of men. The approbation of men. It does not appear that they had a living, active faith, but that they were convinced in their understanding that he was the Messiah. They had that kind of faith which is so common among men--a speculative acknowledgment that religion is true, but an acknowledgment which leads to no self-denial, which shrinks from the active duties of piety, and fears man more than God. True faith is active. It overcomes the fear of man; it prompts to self-denying duties, Heb 11:1. Nevertheless, it was no unimportant proof that Jesus was the Messiah, that any part of the great council of the Jews were even speculatively convinced of it: and it shows that the evidence could not have been slight when it overcame their prejudices and pride, and constrained them to admit that the lowly and poor man of Nazareth was the long- expected Messiah of their nation.

Did not confess him. Did not openly avow their belief that he was the Messiah. Two of them, however, did afterward evince their attachment to him. These were Joseph and Nicodemus, Jn 19:38,39. That Joseph was one of them appears from Mk 15:43, Lk 23:50,51.

(u) "For they loved the praise" Jn 5:44, Rom 2:29 Verse 44. Jesus cried and said. John does not say where or when this was; it is probable, however, that it was a continuation of the discourse recorded in Jn 12:30-36. Jesus saw their unbelief, and proceeded to state the consequence of believing on him, and of rejecting him and his message.

Believeth not on me. That is, not on me alone, or his faith does not terminate on me. Comp. Mt 10:20, Mk 9:37. It involves, also, belief in him that sent me. Jesus uniformly represents the union between himself and God as so intimate that there could not be faith in him unless there was also faith in God. He did the same works (Jn 5:17, 20, 36, 10:25, 37), and taught the very doctrine which God had commissioned him to do, Jn 8:38, 5:30, 20-23.

(v) "He that believeth" Jn 1:5, 3:19 Verse 45. Seeth me. This verse is a strong confirmation of his equality with god. In no other way can it be true that he who saw Jesus saw him that sent him, unless he were the same in essence. Of no man could it be affirmed that he who saw him saw God. To say this of Paul or Isaiah would have been blasphemy. And yet Jesus uses this language familiarly and constantly. It shows that he had a consciousness that he was divine and that it was the natural and proper way of speaking when speaking of himself.

Comp. Jn 5:17 Verse 46. A light unto the world. Jn 13:12, 1:9, 3:19.

Walk in darkness. In gross and dangerous errors. Darkness is put for error as well as for sin Jn 3:19, 1Jn 1:5. It is also used to denote the state when the comforts of religion are withdrawn from the soul Isa 8:22, Joel 2:2, Is 59:9, Jn 8:12.

(w) "I am come a light" Jn 1:5, 3:19 Verse 47. I judge him not, &c. Jn 8:15. It was not his present purpose to condemn men. He would come to condemn the guilty at a future time. At present he came to save them. hence he did not now even pronounce decisively on the condition of those who rejected him, but still gave them an opportunity to be saved.

(x) "for I came not to judge the world" Jn 3:17 Verse 48. He that rejecteth me. Lk 10:16. The word reject means to despise, or to refuse to receive him.

Hath one. That is, he needs not my voice to condemn him. He will carry his own condemnation with him, even should I be silent. His own conscience will condemn him. The words which I have spoken will be remembered and will condemn him, if there were nothing farther. From this we learn,

1st. That a guilty conscience needs no accuser.

2nd. That the words of Christ, and the messages of mercy which the sinner has rejected, will be remembered by him.

3rd. That this will be the source of his condemnation. This will make him miserable, and there will be no possibility of his being happy.

4th. That the conscience of the sinner will concur with the sentence of Christ in the great day, and that he will go to eternity self-condemned. It is this which will make the pains of hell so intolerable to the sinner.

5th. The word that Christ has spoken, the doctrines of his gospel, and the messages of mercy, will be that by which the sinner will be judged in the last day. Every man will be judged by that message, and the sinner will be punished according to the frequency and clearness with which the rejected message has been presented to his mind, Mt 12:41. Verse 49. Of myself. Jn 7:16-18 Verse 50. Is life everlasting. Is the cause or source of everlasting life. He that obeys the commandment of God shall obtain everlasting life; and this is his commandment, that we believe in the name of his only-begotten Son, 1Jn 3:22. We see here the reason of the earnestness and fidelity of the Lord Jesus. It was because he saw that eternal life depended on the faithful preaching of the message of God. He therefore proclaimed it in the face of all opposition, contempt, and persecution. And we see also,

1st. That every minister of religion should have a deep and abiding conviction that he delivers a message that is to be connected with the eternal welfare of his hearers. And,

2nd. Under the influence of this belief, he should fearlessly deliver his message in the face of bonds, poverty, contempt, persecution, and death.

It may not be improper to remark here that this is the close of the public preaching of Christ. The rest of his ministry was employed in the private instruction of his apostles, and in preparing them for his approaching death. It is such a close as all his ministers should desire to make--a solemn, deliberate, firm exhibition of the truth of God, under a belief that on it was depending the eternal salvation of his hearers, and uttering without fear the solemn message of the Most High to a lost world.

(z) "his commandments" 1Jn 3:22