Joh 5-6 | Barnes | STEP | Verse 1. A feast . Probably the Passover, though it is not certain. There were two other feasts--the Pentecost and the Feast of Tabernacles--at which all the males were required to be present, and it might have been one of them. It is of no consequence, however, which of them is intended. (a) "A feast"

John 5

Verse 1. A feast. Probably the Passover, though it is not certain. There were two other feasts--the Pentecost and the Feast of Tabernacles--at which all the males were required to be present, and it might have been one of them. It is of no consequence, however, which of them is intended.

(a) "A feast" Lev 23:2, De 16:16, Jn 2:3 Verse 2. The sheep-market. This might have been rendered the sheep-gate, or the gate through which the sheep were taken into the city for sacrifice. The marginal rendering is gate, and the word "market" is not in the original, nor is a "sheep-market" mentioned in the Scriptures or in any of the Jewish writings. A sheep-gate is repeatedly mentioned by Nehemiah (Neh 3:1,32, 12:39) being that by which sheep and oxen were brought into the city. As these were brought mainly for sacrifice, the gate was doubtless near the temple, and near the present place which is shown as the pool of Bethesda.

A pool. This word may either mean a small lake or pond in which one can swim, or a place for fish, or any waters collected for bathing or washing.

Hebrew tongue. Hebrew language. The language then spoken, which did not differ essentially from the ancient Hebrew.

Bethesda. The house of mercy. It was so called on account of its strong healing properties--the property of restoring health to the sick and infirm.

Five porches. The word porch commonly means a covered place surrounding a building, in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apartments, in which the sick could remain, from each one of which they could have access to the water. This "pool" is thus described by Professor Hackett (Illustrations of Scripture, p. 291, 292) "Just to the east of the Turkish garrison, and under

the northern wall of the mosque, is a deep excavation,

supposed by many to be the ancient pool of Bethesda,

into which the sick descended `after the troubling of

the water,' and were healed, Jn 5:1, sq. It is

360 feet long, 130 feet wide, and 75 deep. The evangelist

says that this pool was near the sheep-gate, as the

Greek probably signifies, rather than sheep-market, as

rendered in the English version. That gate, according to

Neh 3:1, sq., was on the north side of the temple,

and hence the situation of this reservoir would agree

with that of Bethesda. The present name, Birket Israil,

Pool of Israil, indicates the opinion of the native

inhabitants in regard to the object of the excavation.

The general opinion of the most accurate travellers

is that the so-called pool was originally part of a

trench or fosse which protected the temple on the

north. Though it contains no water at present except

a little which trickles through the stones at the

west end, it has evidently been used at some period

as a reservoir. It is lined with cement, and adapted

in other respects to hold water."

Dr. Robinson established by personal inspection the fact of the subterranean connection of the pool of Siloam with the Fountain of the Virgin, and made it probable that the fountain under the mosque of Omar is connected with them. This spring is, as he himself witnessed, an intermittent one, and there may have been some artificially constructed basin in connection with this spring to which was given the name of Bethesda. He supposes, however, that there is not the slightest evidence that the place or reservoir now pointed out as Bethesda was the Bethesda of the New Testament (Bib. Res., i. 501,506, 509). In the time of Sandys (1611) the spring was found running, but in small quantities; in the time of Maundrell (1697) the stream did not run. Probably in his time, as now, the water which had formerly filtered through the rocks was dammed up by the rubbish.

(1) "sheep-market", or "gate", Neh 3:1, 12:39 Verse 3. Impotent folk. Sick people; or people who were weak and feeble by long disease. The word means those who were feeble rather than those who were afflicted with acute disease.

Halt. Lame.

Withered. Those who were afflicted with one form of the palsy that withered or dried up the part affected. Mt 4:24.

Moving of the water. It appears that this pool had medicinal properties only when it was agitated or stirred. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of peculiar properties, and that about these times the people assembled in multitudes who were to be healed. Verse 4. An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the effect, and when they saw the waters agitated, they concluded that they had healing properties, and descended to them. The Jews were in the habit of attributing all favours to the minis try of the angels of God, Gen 19:15, Heb 1:14, Mt 4:11, 18:10, Lk 16:22, Acts 7:53, Gal 3:19; Acts 12:11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, &c., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda there does not appear to have been anything miraculous, but the waters seem to have been endued with strong medicinal properties, especially after a periodical agitation. All that is peculiar about them in the record is that this was produced by the ministry of an angel. This was m accordance with the common sentiment of the Jews, the common doctrine of the Bible, and the belief of the sacred writers. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the ministry of an angel. There is no more absurdity in the belief that a pure spirit or holy angel should aid man, than that a physician or a parent should; and no more absurdity in supposing that the healing properties of such a fountain should be produced by his aid, than that any other blessing should be, Heb 1:12. What man can prove that all his temporal blessings do not come to him through the medium of others--of parents, of teachers, of friends, of angels? And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, the needy, and the afflicted, when man does it, and Jesus Christ did it, and God himself does it daily?

Went down. Descended to the pool.

At a certain season. At a certain time; periodically. The people knew about the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others.

Troubled the water. Stirred or agitated the water. There was probably an increase, and a bubbling and agitation produced by the admission of a fresh quantity.

Whosoever then first. This does not mean that but one was healed, and that the first one, but that those who first descended into the pool were healed. The strong medicinal properties of the waters soon subsided, and those who could not at first enter into the pool were obliged to wait for the return of the agitation.

Stepped in. Went in.

Was made whole. Was healed. It is not implied that this was done instantaneously or by a miracle. The water had such properties that he was healed, though probably gradually. It is not less the gift of God to suppose that this fountain restored gradually, and in accordance with what commonly occurs, than to suppose, what is not affirmed, that it was done at once and in a miraculous manner.

In regard to this passage, it should be remarked that the account of the angel in the 4th verse is wanting in many manuscripts, and has been by many supposed to be spurious. There is not conclusive evidence, however, that it is not a part of the genuine text, and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is mentioned by Josephus. But John is as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there was no such place as this because he did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, it is impossible now to ascertain. All that we know of it is what is mentioned here, and conjecture would be useless. We may remark, however, that such a place anywhere is an evidence of the great goodness of God. Springs or fountains having healing properties abound on earth, and nowhere more than in our own country. Diseases are often healed in such places which no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a "house of mercy." They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise as in a "house of mercy," than when at such a healing fountain. And yet how lamentable is it that such places--watering places--should be mere places of gaiety and thoughtlessness, of balls, and gambling, and dissipation! How melancholy that amid the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, folly, and vice!

(b) "first after" Prov 8:17, Eccl 9:10, Mt 11:12 (c) "was made whole" Eze 47:8,9, Zech 13:1 Verse 5. An infirmity A weakness. We know not what his disease was. We know only that it disabled him from walking, and that it was of very long standing. It was doubtless regarded as incurable.

(d) "had an infirmity" Lk 8:43, 13:16 Verse 7. Sir, I have no man, &c. The answer of the man implied that he did wish it, but, in addition to all his other trials, he had no friend to aid him. This is an additional circumstance that heightened his affliction.

(f) "I have no man" De 32:36, Ps 72:12, 142:4, Rom 5:6, 2Cor 1:9,10 Verse 8. Rise, take up, &c. Jesus not only restored him to health, but he gave evidence to those around him that this was a real miracle, and that he was really healed. For almost forty years he had been afflicted. He was not even able to walk. Jesus commanded him not only to walk, but to take up his bed also, and carry that as proof that he was truly made whole. In regard to this we may observe,

1st. That it was a remarkable command. The poor man had been long infirm, and it does not appear that he expected to be healed except by being put into the waters. Yet Jesus, when he gives a commandment, can give strength to obey it.

2nd. It is our business to obey the commands of Jesus, however feeble we feel ourselves to be. His grace will be sufficient for us, and his burden will be light.

3rd. The weak and helpless sinner should put forth his efforts in obedience to the command of Jesus. Never was a sinner more helpless than was this man. If God gave him strength to do his will, so he can all others; and the plea that we can do nothing could have been urged with far more propriety by this man than it can be by any impenitent sinner.

4th. This narrative should not be abused. It should not be supposed as intended to teach that a sinner should delay repentance, as if waiting for God. The narrative neither teaches nor implies any such thing. It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obligation to heal himself. There is no reference in the narrative to the difficulties of a sinner-- no intimation that it was intended to refer to his condition; and to make this example an excuse for delay, or an argument for waiting, is to abuse and pervert the Bible. Seldom is more mischief done than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has not declared designed for that purpose.

Thy bed. Thy couch; or the mattress or clothes on which he lay.

(g) "Rise" Mt 9:6, Mk 2:11, Lk 5:24 Verse 9. The Sabbath. To carry burdens on the Sabbath was forbidden in the Old Testament, Jer 17:21, Neh 13:15, Ex 20:8-10. If it be asked, then, why Jesus commanded a man to do on the Sabbath what was understood to be a violation of the day, it may be answered,

1st. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews, Mt 12:8, Jn 5:17.

2nd. This was a poor man, and Jesus directed him to secure his property.

3rd. The Jews extended the obligation of the Sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance, Mt 12:6-11, Lk 6:9; Lk 13:14, 14:5. This method he took to show them what the law of God really permitted on that day, and that works of necessity and mercy were lawful.

(h) "and on the same day" Jn 9:14 Verse 10. Not lawful. It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties of religion.

(i) "It is the sabbath day" Jer 17:21, Mt 12:2 Verse 11. He that made me whole. The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain the law. If he had conferred so great a favour on him, he had a right to expect obedience; and we may learn that the mercy of God in pardoning our sins, or in bestowing any signal blessing, imposes the obligation to obey him. We should yield obedience to him according to what we know to be his will, whatever may be the opinions of men, or whatever interpretation they may put on the law of God. Our business is a simple, hearty, child-like obedience, let the men of the world say or think of us as they choose. Verse 12. What man is he, &c. In this verse there is a remarkable instance of the perverseness of men, of their want of candour, and of the manner in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assumed it as certain that nothing could make his conduct, in carrying his bed on the Sabbath-day, proper; and they meditated vengeance, not only on the man who was carrying his bed, but on him, also, who had told him to do it. Thus men often assume that a certain course or opinion is proper, and when anyone differs from them they look only at the difference, but not at the reasons for it. One great source of dispute among men is that they look only at the points in which they differ, but are unwilling to listen to the reasons why others do not believe as they do. It is always enough to condemn one in the eyes of a bigot that he differs from him, and he looks upon him who holds a different opinion, as the Jews did at this man, as certainly wrong; and such a bigot looks at the reasons why others differ from him just as the Jews did at the reason why this man bore his bed on the Sabbath--as not worth regarding or hearing, or as if they could not possibly be right. Verse 13. Wist not. Knew not.

Had conveyed himself away. Was lost in the crowd. He had silently mingled with the multitude, or had passed on with the crowd unobserved, and the man had been so rejoiced at his cure that he had not even inquired the name of his benefactor.

(l) "for Jesus" Lk 4:30 (2) "a multitude" or, "from the multitude that was" Verse 14. Findeth him. Fell in with him, or saw him.

In the temple. The man seems to have gone at once to the temple--perhaps a privilege of which he had been long deprived. They who are healed from sickness should seek the sanctuary of God and give him thanks for his mercy. Comp. Is 38:20. There is nothing more improper, when we are raised up from a bed of pain, than to forget God our benefactor, and neglect to praise him for his mercies.

Thou art made whole. Jesus calls to his remembrance the fact that he was healed, in order that he might admonish him not to sin again.

Sin no more. By this expression it was implied that the infirmity of this man was caused by sin--perhaps by vice in his youth. His crime or dissipation had brought on him this long and distressing affliction. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who indulges in vice can tell what may be its consequences. It must always end in evil, and not unfrequently it results in loss of health, and in long and painful disease. This is always the case with intemperance and all gross pleasures. Sooner or later, sin will always result in misery.

Sin no more. Do not repeat the vice. You have had dear-bought experience, and if repeated it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appearance of evil. He should shun the place of temptation; he should not mingle again with his old companions; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once restored from the ways of sin and who return again to it. The drunkard that has been reformed, and that returns to his habits of drinking, becomes more beastly; the man that professes to have experienced a change of heart, and who then indulges in sin, sinks deeper into pollution, and is seldom restored. The only way of safety in all such cases is to sin no more; not to be in the way of temptation; not to expose ourselves; not to touch or approach that which came near to working our ruin. The man who has been intemperate and is reformed, if he tastes the poison at all, may expect to sink deeper than ever into drunkenness and pollution.

A worse thing. A more grievous disease, or the pains of hell. "The doom of apostates is a worse thing than thirty-eight years' lameness" (Henry).

(m) "sin no more" Jn 8:11 Verse 16. Persecuted Jesus. They opposed him; attempted to ruin his character; to destroy his popularity; and probably held him up before the people as a violator of the law of God. Instead of making inquiry whether he had not given proof that he was the Messiah, they assumed that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them.

To slay him. To put him to death. This they attempted to do because it was directed in the law of Moses, Ex 31:15, 35:2, Lk 6:7, 11, 13:14. We see here,

1st. How full of enmity and how bloody was the purpose of the Jews. All that Jesus had done was to restore an infirm man to health--a thing which they would have done for their cattle (Lk 6:7, 13:14), and yet they sought his life because he had done it for a sick man.

2nd. Men are often extremely envious because good is done by others, especially if it is not done according to the way of their denomination or party.

3rd. Here was an instance of the common feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He hates and persecutes those who do good, who seek the conversion of sinners, who love revivals of religion and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of the church to hang. There was nothing that Jesus was more opposed to than hypocrisy, and nothing that he set himself more against than those who suppose all goodness to consist in forms, and all piety in the shibboleths of a party. Verse 17. My Father. God.

Worketh hitherto. Worketh until now, or till this time. God has not ceased to work on the Sabbath. He makes the sun to rise; he rolls the stars; he causes the grass, the tree, the flower to grow. He has not suspended his operations on the Sabbath, and the obligation to rest on the Sabbath does not extend to him. He created the world in six days, and ceased the work of creations; but he has not ceased to govern it, and to carry forward, by his providence, his great plans on the Sabbath.

And I work. "As God does good on that day; as he is not bound by the law which requires his creatures to rest on that day, so I do the same. The law on that subject may be dispensed with, also, in my case, for the Son of man is Lord of the Sabbath." In this reply it is implied that he was equal with God from two circumstances:

1st. Because he called God his Father, Jn 5:18.

2nd. Because he claimed the same exemption from law which God did, asserting that the law of the Sabbath did not bind him or his Father, thus showing that he had a right to impose and repeal laws in the same manner as God. He that has a right to do this must be God.

(n) "My father" Jn 9:4, 14:10 Verse 18. The more to kill him. The answer of Jesus was fitted greatly to irritate them. He did not deny what he had done, but he added to that what he well knew would highly, offend them. That he should claim the right of dispensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, was eminently fitted to enrage them, and he doubtless knew that it might endanger his life. We may learn from his answer, That we are not to keep back truth because it may endanger us.

2nd. That we are not to keep back truth because it will irritate and enrage sinners. The fault is not in the truth, but in the sinner.

3rd. That when any one portion of truth enrages hypocrites, they will be enraged the more they hear.

Had broken the sabbath. They supposed he had broken it.

Making himself equal with God. This shows that, in the view of the Jews, the name Son of God, or that calling God his Father, implied equality with God. The Jews were the best interpreters of their own language, and as Jesus did not deny the correctness of their interpretations, it follows that he meant to be so understood. See Jn 10:29-38. The interpretation of the Jews was a very natural and just one. He not only said that God was his Father, but he said that he had the same right to work on the Sabbath that God had; that by the same authority, and in the same manner, he could dispense with the obligation of the day. They had now two pretences for seeking to kill him--one for making himself equal with God, which they considered blasphemy, and the other for violating the Sabbath. For each of these the law denounced death, Nu 15:35, Lev 24:11-14.

(p) "making himself equal with God" Zech 13.7, Jn 10:30,33, Php 2:6 Verse 19. The Son can do nothing of himself. Jesus, having stated the extent of his authority, proceeds here to show its source and nature, and to prove to them that what he had said was true. The first explanation which he gives is in these words: The Son--whom he had just impliedly affirmed to be equal with God-- did nothing of himself; that is, nothing without the appointment of the Father; nothing contrary to the Father, as he immediately explains it. When it is said that he CAN do nothing OF HIMSELF, it is meant that such is the union subsisting between the Father and the Son that he can do nothing independently or separate from the Father. Such is the nature of this union that he can do nothing which has not the concurrence of the Father, and which he does not command. In all things he must, from the necessity of his nature, act in accordance with the nature and will of God. Such is the intimacy of the union, that the fact that he does anything is proof that it is by the concurring agency of God. There is no separate action--no separate existence; but, alike in being and in action, there is the most perfect oneness between him and the Father. Comp. Jn 10:30; 17:21.

What he seeth the Father do. In the works of creation and providence, in making laws, and in the government of the universe. There is a peculiar force in the word seeth here. No man can see God acting in his works; but the word here implies that the Son sees him act, as we see our fellow-men act, and that he has a knowledge of him, therefore, which no mere mortal could possess.

What things soever. In the works of creation and of providence, and in the government of the worlds. The word is without limit--ALL that the Father does the Son likewise does. This is as high an assertion as possible of his being equal with God. If one does all that another does or can do, then there must be equality. If the Son does all that the Father does, then, like him, he must be almighty, omniscient, omnipresent, and infinite in every perfection; or, in other words, he must be God. If he had this power, then he had authority, also, to do on the Sabbath-day what God did.

(q) "The Son can do nothing of himself" Jn 5:30 Verse 20. The Father loveth the Son. This authority he traces to the love which the Father has for him--that peculiar, ineffable, infinite love which God has for his only-begotten Son, feebly and dimly illustrated by the love which an earthly parent has for an only child.

Showeth him. Makes him acquainted with. Conceals nothing from him. From apostles, prophets, and philosophers no small part of the doings of God are concealed. From the Son nothing is. And as God shows him all that he does, he must be possessed of omniscience, for to no finite mind could be imparted a knowledge of all the works of God.

Will show Him. Will appoint and direct him to do greater works than these.

Greater works than these. Than healing the impotent man, and commanding him to carry his bed on the Sabbath-day. The greater works to which he refers are those which he proceeds to specify--he will raise the dead and judge the world, &c.

May marvel. May wonder, or be amazed. Verse 21. As the Father raiseth up the dead. God has power to raise the dead. By his power it had been done in at least two instances--by the prophet Elijah, in the case of the son of the widow of Sarepta (1Kgs 17:22), and by the prophet Elisha, in the case of the Shunamite's son, 2Kgs 4:32-35. The Jews did not doubt that God had power to raise the dead. Jesus here expressly affirms it, and says he has the same power.

Quickeneth them. Gives them life. This is the sense of the word quickeneth throughout the Bible.

Even so. In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power to do this in the same manner as the Father, so it follows that he must be equal with God.

The Son quickeneth. Gives life to. This may either refer to his raising the dead from their graves, or to his giving spiritual life to those who are dead in trespasses and sins. The former he did in the case of Lazarus and the widow's son at Nain, Jn 11:43,44; Lk 7:14,15. The latter he did in the case of all those who were converted by his power, and still does it in any instance of conversion. Whom he will. It was in the power of Jesus to raise up any of the dead as well as Lazarus. It depended on his will whether Lazarus and the widow's son should come to life. So it depends on his will whether sinners shall live. He has power to renew them, and the renewing of the heart is as much the result of his will as the raising of the dead.

(s) "the Son quickeneth" Lk 8:54, Jn 11:25, 17:2 Verse 22. Judgeth no man. Jesus in these verses is showing his equality with God. He affirmed (Jn 5:17) that he had the same power over the Sabbath that his Father had; in Jn 5:19 that he did the same things as the Father; in Jn 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father.

Hath committed, Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his, also, to judge them when they are raised. See Mt 25:31-46, Acts 17:31.

(t) "hath committed" Mt 11:27, Acts 17:31, 2Cor 5:10 Verse 23. That all men should honour, &c. To honour is to esteem, reverence, praise, do homage to. We honour one when we ascribe to him in our hearts, and words, and actions the praise and obedience which are due to him. We honour God when we obey him and worship him aright. We honour the Son when we esteem him to be as he is; when we have right views and feelings toward him. As he is declared to be God (Jn 1:1), as he here says he has power and authority equal with God, so we honour him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the Emperor Trajan, as meeting together to sing hymns to Christ as God. So we honour him aright when we regard him as possessed of wisdom, goodness, power, eternity, omniscience -- equal with God.

Even as. To the same extent; in the same manner. Since the Son is to be honoured EVEN AS the Father, it follows that he must be equal with the Father. To honour the Father must denote religious homage, or the rendering of that honour which is due to God; so to honour the Son must also denote religious homage. If our Saviour here did not intend to teach that he ought to be worshipped, and to be esteemed as equal with God, it would be difficult to teach it by any language which we could use.

He that honoureth not the Son. He that does not believe on him, and render to him the homage which is his due as the equal of God.

Honoureth not the Father. Does not worship and obey the Father, the first person of the Trinity--that is, does not worship God. He may imagine that he worships God, but there is no God but the God subsisting as Father, Son, and Holy Ghost. He that withholds proper homage from one, withholds it from all. He that should refuse to honour the Father, could not be said to honour God; and in the like manner, he that honoureth not the Son, honoureth not the Father. This appears farther from the following considerations:--

1st. The Father wills that the Son should be honoured. He that refuses to do it disobeys the Father.

2nd. They are equal. He that denies the one denies also the other.

3rd. The same feeling that leads us to honour the Father will also lead us to honour the Son, for he is "the brightness of his glory, and the express image of his person," Heb 1:3.

4th. The evidence of the existence of the Son is the same as that of the Father. He has the same wisdom, goodness, omnipresence, truth, power.

And from these verses we may learn --

1st. That those who do not render proper homage to Jesus Christ do not worship the true God.

2nd. There is no such God as the infidel professes to believe in. There can be but one God; and if the God of the Bible be the true God, then all other gods are false gods.

3rd. Those who withhold proper homage from Jesus Christ, who do not honour him EVEN AS they honour the Father, cannot be Christians.

4th. One evidence of piety is when we are willing to render proper praise and homage to Jesus Christ --to love him, and serve and obey him, with all our hearts.

5th. As a matter of fact, it may be added that they who do not honour the Son do not worship God at all. The infidel has no form of worship; he has no place of secret prayer, no temple of worship, no family altar. Who ever yet heard of an infidel that prayed? Where do such men build houses of worship? Where do they meet to praise God? Nowhere. As certainly as we hear the name infidel, we are certain at once that we hear the name of a man who has no form of religion in his family, who never prays in secret, and who will do nothing to maintain the public worship of God. Account for it as men may, it is a fact that no one can dispute, that it is only they who do honour to the Lord Jesus that have any form of the worship of God, or that honour him; and their veneration for God is just in proportion to their love for the Redeemer--just as they honour him. Verse 24. He that heareth my word. To hear, in this place, evidently denotes not the outward act of hearing, but to receive in a proper manner; to suffer it to make its proper impression on the mind; to obey. The word hear is often used in this sense, Mt 11:15, Jn 8:47, Acts 3:23. Many persons outwardly hear the gospel who neither understand nor obey it.

My word. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father.

On him that sent me. On the Father, who, in the plan of redemption, is represented as sending his Son to save men. See Jn 3:17. Faith in God, who sent his Son, is here represented as being connected with everlasting life; but there can be no faith in him who sent his Son, without faith also in him who is sent. The belief of one of the true doctrines of religion is connected with, and will lead to, the belief of all.

Hath everlasting life. The state of man by nature is represented as death in sin, Eph 2:1. Religion is the opposite of this, or is life. The dead regard not anything. They are unaffected by the cares, pleasures, amusements of the world. They hear neither the voice of merriment nor the tread of the living over their graves. So with sinners. They are unmoved with the things of religion. They hear not the voice of God; they see not his loveliness; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings here and hereafter, are one and the same. The happiness of heaven is living unto God--being sensible of his presence, and glory, and power--and rejoicing in that. There shall be no more death there, Rev 21:4. This life, or this religion, whether on earth or in heaven, is the same--the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life; not merely shall have, but is already in possession of that life or happiness which shall be everlasting. It is life begun, expanded, ripening for the skies. He has already entered on his inheritance--that inheritance which is everlasting.

Shall not come into condemnation. He was by nature under condemnation. See Jn 3:18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure; it is made by the Son of God, and there is no one that can pluck them out of his hand, Jn 10:28. Comp. Rev 8:1.

But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Christian. The word translated is passed would be better expressed by has passed. It implies that he has done it voluntarily; that none compelled him; and that the passage is made unto everlasting life. Because Christ is the author of this life in the soul, he is called the life (Jn 1:4); and as he has always existed, and is the source of all life, he is called the eternal life, 1Jn 5:20.

(v) "passed from death" 1Jn 3:14 Verse 25. The hour. The time.

Is coming. Under the preaching of the gospel, as well as in the resurrection of the dead.

Now is. It is now taking place. Sinners were converted under his ministry and brought to spiritual life.

The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the Scriptures, is often so used as to describe two similar events. Thus the destruction of Jerusalem and the end of the world are described by Jesus in the same language, Matthew 24 and 25. The return of the Jews from Babylon, and the coming of the Messiah, and the spread of his gospel, are described in the same language by Isaiah, Isaiah 40-41. Comp. Is 7:14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language, because they so far resemble each other that the same language will apply to both.

The voice of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or, commanded it to be done. Mk 5:41, "He took the damsel by the hand, and said, `Talitha cumi.'" Lk 7:14: "And he came and touched the bier, and said, `Young man, I say unto thee, Arise.'" Jn 11:43: "He cried with a loud voice, `Lazarus, come forth.'" So it is by his command that those who are dead in sins are quickened or made alive, Jn 5:21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard, Jn 5:28.

Shall live. Shall be restored to life.

(w) "the dead shall hear" Jn 5:28, Eph 2:1. Verse 26. As the Father hath life. God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15: "We preach unto you that ye should turn from these vanities (idols) unto the living God," Josh 3:10, 1Sam 17:26; Jer 10:10. See also Isa 40:18-31.

In himself. This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Gen 2:7: God "breathed into his nostrils the breath of life, and man became a living soul"--that is, a living being. All other creatures derive their life from him. Ps 104:29, 30: "Thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Ps 90:2 "From everlasting to everlasting thou art God." He is unchangeably the same, Jas 1:17. It cannot be said that he is self-existent, because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for life. Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.

So. In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the same, and possessed in the same manner, as in the other.

Hath he given. This shows that the power or authority here spoken of was given or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have given him this power prove that he was inferior in his nature or that his existence was derived. For,

1st. It has reference merely to office. As Mediator, he may be said to have been appointed by the Father.

2nd. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this proves nothing about his nature.

To have life. That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.

In himself. There is much that is remarkable in this expression. It is IN him as it is IN God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ (Acts 3:6, 4:30, 16:18); but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mk 5:41, Lk 7:14, Jn 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation--equal in omnipotence to the Father, and the power of searching all hearts--equal in omniscience to God.

(x) "life in himself" 1Cor 15:45 Verse 27. Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is represented as being the appointment of the Father, Acts 17:31. The word authority here (commonly rendered power) implies all that is necessary to execute judgment--all the physical power to raise the dead, and to investigate the actions and thoughts of the life; and all the moral right or authority to sit in judgment on the creatures of God, and to pronounce their doom.

To execute judgment. To do judgment--that is, to judge. He has appointment to do justice; to see that the universe suffers no wrong, either by the escape of the guilty or by the punishment of the innocent.

Because he is the Son of man. The phrase Son of man here seems to be used in the sense of "because he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union with man and his interest in man. Mt 8:19,20. It is to be remarked here that the word son has not the article before it in the original: "Because he is a Son of man"--that is, because he is a man. It would seem from this that there is a propriety that one in our nature should judge us. What this propriety is we do not certainly know. It may be,

1st. Because one who has experienced our infirmities, and who possesses our nature, may be supposed by those who are judged to be better qualified than one in a different nature.

2nd. Because he is to decide between man and God, and it is proper that our feelings, and nature, and views should be represented in the judge, as well as those of God.

3rd. Because Jesus has all the feelings of compassion we could ask--all the benevolence we could desire in a judge; because he has shown his disposition to defend us by giving his life, and it can never be alleged by those who are condemned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression Son of man here means the same as Messiah Dan 7:13,14, and that the meaning is that God hath made him judge because he was the Messiah. Some of the ancient versions and fathers connected this with the following verse, thus: "Marvel not because I am a man, or because this great work is committed to a man apparently in humble life. You shall see greater things than these." Thus the Syriac version reads it, and Chrysostom, Theophylact, and some others among the fathers.

(y) "authority" Jn 5:22 Verse 28. Marvel not. Do not wonder or be astonished at this.

The hour is coming. The time is approaching or will be.

All that are in the graves. All the dead, of every age and nation. They are described as in the graves. Though many have turned to their native dust and perished from human view, yet God sees them, and can regather their remains and raise them up to life. The phrase all that are in the graves does not prove that the same particles of matter will be raised up, but it is equivalent to saying all the dead. 1Cor 15:35-38.

Shall hear his voice. He will restore them to life, and command them to appear before him. This is a most sublime description, and this will be a wonderful display of almighty power. None but God can see all the dead, none but he could remould their frames, and none else could command them to return to life. Verse 29. Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Lazarus, Jn 11:43,4.

They that have done good. That is, they who are righteous, or they who have by their good works shown that they were the friends of Christ. See Mt 25:34-36.

Resurrection of life. Religion is often called life, and everlasting life. Jn 5:24. In the resurrection the righteous will be raised up to the full enjoyment and perpetual security of that life. It is also called the resurrection of life, because there shall be no more death, Rev 21:4. The enjoyment of God himself and of his works; of the society of the angels and of the redeemed; freedom from sickness, and sin, and dying, will constitute the life of the just in the resurrection. The resurrection is also called the resurrection of the just (Lk 14:14), and the first resurrection, Rev 20:5,6.

The resurrection of damnation. The word damnation means the sentence passed on one by a judge--judgment or condemnation. The word, as we use it, applies only to the judgment pronounced by God on the wicked; but this is not its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil will be raised up to be condemned or damned. This will be the object in raising them up--this the sole design. It is elsewhere said that they shall then be condemned to everlasting punishment (Mt 25:46), and that they shall be punished with everlasting destruction (2Thes 1:8,9); and it is said of the unjust that they are reserved unto the day of judgment to be punished, 2Pet 2:9. That this refers to the future judgment--to the resurrection then, and not to anything that takes place in this life-- is clear from the following considerations:

1st. Jesus had just spoken of what would be done in this life--of the power of the gospel, Jn 5:25. He adds here that something still more wonderful--something beyond this--would take place. All that are in the graves shall hear his voice.

2nd. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin. This is applied in the Scriptures only to those who are deceased.

3rd. The language used here of the righteous cannot be applied to anything in this life. When God converts men, it is not because they have been good.

4th. Nor is the language employed of the evil applicable to anything here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of damnation? The doctrine of those Universalists who hold that all men will be saved immediately at death, therefore, cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added that if then condemned they will be lost for ever. Thus (Mt 25:46) it is said to be everlasting punishment; 2Thes 1:8,9, it is called everlasting destruction. There is no account of redemption in hell--no Saviour, no Holy Spirit, no offer of mercy there. Verse 30. Of mine own self. See Jn 5:19. The Messiah, the Mediator, does nothing without the concurrence and the authority of God. Whatever he does, he does according to the will of God.

As I hear I judge. To hear expresses the condition of one who is commissioned or instructed. Thus (Jn 8:26), "I speak to the world those things which I have heard of him;" Jn 8:18, "As the father hath taught me, I speak those things." Jesus here represents himself as commissioned, taught, or sent of God. When he says, "as I hear," he refers to those things which the Father had showed him Jn 5:20--that is, he came to communicate the will of God; to show to man what God wished man to know.

I judge. I determine or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence which he will pass on mankind at the day of judgment. He will decide their destiny according to what the Father will and wishes--that is, according to justice.

Because I seek, &c. This does not imply that his own judgment would be wrong if he sought his own will, but that he had no private ends, no selfish views, no improper bias. He came not to aggrandize himself, or to promote his own views, but he came to do the will of God. Of course his decision would be impartial and unbiased, and there is every security that it will be according to truth. See Lk 22:42 where he gave a memorable instance, in the agony of the garden, of his submission to his Father's will.

(c) "the will of the Father" Ps 40:7,8, Mt 26:39, Jn 4:34, 6:38 Verse 31. If I bear witness of myself. If I have no other evidence than my own testimony about myself.

My witness. My testimony; my evidence, The proof would not be decisive.

Is not true. The word true. here, means worthy of belief, or established by suitable evidence. See Mt 22:16: "We know that thou art true"--that is, worthy of confidence, or that thou hast been truly sent from God, Lk 20:21; Jn 8:13,17. The law did not admit a man to testify in his own case, but required two witnesses, De 17:6. Though what Jesus said true Jn 8:13,17, yet he admitted it was not sufficient testimony alone to claim their belief. They had a right to expect that his statement that he came from God would be confirmed by other evidence. This evidence he gave in the miracles which he wrought as proof that God had sent him.

(d) "If I bear witness" Ps 27:2, Jn 8:14, Rev 3:14 Verse 32. There is another. That is, God. See Jn 5:36.

(e) "another" Jn 8:18, Acts 10:43, 1Jn 5:7-9 Verse 33. Ye sent unto John. See Jn 1:19.

He bare witness, &c. This testimony of John ought to have satisfied them. John was an eminent man; many of the Pharisees believed on him; he was candid, unambitious, sincere, and his evidence was impartial. On this Jesus might have rested the proof that he was the Messiah, but he was willing, also, to adduce evidence of a higher order.

(f) "he bare witness" Jn 1:7,32 Verse 34. I receive not testimony from men. I do not depend for proof of my Messiahship on the testimony of men, nor do I pride myself on the commendations or flattery of men.

But these thing, &c. "This testimony of John I adduce that you might be convinced. It was evidence of your own seeking. It was clear, full, explicit. You sent to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah and been saved."

Men are often dissatisfied with the very evidence of the truth of religion which they sought, and on which they professed themselves willing to rely.

(g) "but these things" Jn 20:31, Rom 3:3 Verse 35. He was. It is probable that John had been cast into prison before this, Hence his public ministry had ceased, and our Saviour says he was such a light.

Light. The word in the original properly means a lamp, and is not the same which in Jn 1:4,5 is translated light. That is a word commonly applied to the sun, the fountain of light; this means a lamp, or a light that is lit up or kindled artificially from oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Rom 2:19. "Thou art confident that thou art a guide of the blind, a light of them that sit in darkness;" Jn 8:12, 12:46, Mt 5:14.

A burning. A lamp lit up that burns with a steady lustre.

Shining. Not dim, not indistinct. The expression means that he was an eminent teacher; that his doctrines were clear, distinct, consistent.

Ye were willing. You willed, or you chose; you went out voluntarily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Pharisees that came unto John in the wilderness, Mt 3:7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favour.

For a season. In the original, for an hour--denoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to follow him.

To rejoice in his light. To rejoice in his doctrines, and in admitting that he was a distinguished prophet; perhaps, also, to rejoice that he professed to be sent to introduce the Messiah, until they found that he bore testimony to Jesus of Nazareth.

(h) "ye were willing" Mt 21:26, Mk 6:20 Verse 36. Greater witness. Stronger, more decisive evidence.

The works. The miracles--healing the sick and raising the dead.

Hath given me. Hath committed to me, or appointed me to do. Certain things he intrusted in his hands to accomplish.

To finish. To do or to perform until the task is completed. the word is applied to the termination of anything, as we say a task is ended or a work is completed. So Jesus said, when he expired, It is "finished," Jn 19:30. From this it appears that Jesus came to accomplish a certain work; and hence we see the reason why he so often guarded his life and sought his safety until the task was fully completed. These works or miracles bore witness of him; that is, they showed that he was sent from god, because none but God could perform them, and because God would not give such power to any whose life and doctrines he did not approve. They were more decisive proof than the testimony of John, because,

1st. John worked no miracles Jn 10:41

2nd. It was possible that a man might be deceived or be an imposter. It was not possible for God to deceive.

3rd. The miracles which Jesus wrought were such as no man could work, and no angel. He that could raise the dead must have all power, and he who commissioned Jesus, therefore, must be God.

(i) "the works" Jn 10:25, 15:24, Acts 2:22 (k) "the Father" Mt 3:17, 17:5 Verse 37. The Father himself--hath borne witness of me. This God had done,

1st. By the miracles which Jesus had wrought, and of which he was conversing.

2nd. At the baptism of Jesus, where he said, "This is my beloved Son," Mt 3:17.

3rd. In the prophecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all.

Ye have neither heard his voice. This difficult passage has been interpreted in various ways. The main design of it seems to be clear--to reprove the Jews for not believing the evidence that he was the Messiah. In doing this he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they had disregarded it. The first thing that he notices is that they had not heard his voice. The word hear, in this place, is to be understood in the sense of obey or listen to. Jn 5:25. The voice of God means his commands or his declarations, however made; and the Saviour said that it had been the characteristic of the Jews that they had not listened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimony in regard to the Messiah. The voice of God had been literally heard on the mount. See De 4:12: "Ye heard the voice of the words." At any time. This has been the uniform characteristic of the nation that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers.

Nor seen his shape. No man hath seen God at any time, Jn 1:18. But the word shape, here, does not mean God himself. It refers to the visible manifestation of himself; to the appearance which he assumed. It is applied in the Septuagint to his manifesting himself to Moses, Nu 12:8: "With him will I speak mouth to mouth, even apparently;" in Greek, in a form or shape--the word used here. It is applied to the visible symbol of God that appeared in the cloud and that rested on the tabernacle, Nu 9:15,16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove, Lk 3:22. Jesus does not here deny that God had appeared in this manner, but he says they had not seen--that is, had not paid attention to, or regarded, the appearance of God. He had manifested himself, but they disregarded it, and, in particular, they had disregarded his manifestations in attestation of the Messiah. As the word hear means to obey, to listen to, so the word see means to pay attention to, to regard (2Jn 1:8, 1Jn 3:6), and thus throws light on Jn 14:9: "He that hath seen me hath seen the Father." "I am a manifestation of God--God appearing in human flesh, as he appeared formerly in the symbol of the cloud; and he that regards me, or attends to me, regards the Father."

(m) "Ye have neither heard" De 4:12, 1Timm 6:16 Verse 38. His word abiding in you. His law does not abide in you--that is, you do not regard or obey it. This was the third thing that he charged them with.

1st. They had not obeyed the command of God.

2nd. They had not regarded his manifestations, either in the times of the old dispensation, or now through the Messiah.

3rd. They did not yield to what he had said in the revelation of the Old Testament.

For whom he hath sent. God had foretold that the Messiah would come. He had now given evidence that Jesus was he; but now they rejected him, and this was proof that they did not regard the word of God.

(n) "And you have not" 1Jn 2:14 Verse 39. Search the scriptures. The word translated search here means to search diligently or anxiously. It is applied to miners, who search for precious metals--who look anxiously for the bed of the ore with an intensity or anxiety proportionate to their sense of the value of the metal. Comp. Job 28:3. It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the footsteps of the man who has robbed her. It is also applied by him to dogs tracing their game by searching them out by the scent of the foot. It means a diligent, faithful, anxious investigation. The word may be either in the indicative or imperative mood. In our translation it is in the imperative, as if Jesus commanded them to search the Scriptures, Cyril, Erasmus, Beza, Bengel, Kuinoel, Tholuck, De Wette, and others, give it as in the indicative; Chrysostom, Augustine, Luther, Calvin, Wetstein, Stier, Alford, and others, regard it as in the imperative, or as a command. It is impossible to determine which is the true interpretation. Either of them makes good sense, and it is proper to use the passage in either signification. There is abundant evidence that the Jews did search the books of the Old Testament. It is equally clear that all men ought to do it.

The scriptures. The writings or books of the Old Testament, for those were all the books of revelation that they then possessed.

In them ye think ye have eternal life. The meaning of this is: "Ye think that by studying the Scriptures you will obtain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it." We see by this--

1. That the Jews in the time of Jesus were expecting a future state.

2. The Scriptures teach the way of life, and it is our duty to study them. The Bereans are commended for searching the Scriptures (Acts 17:11); and Timothy is said from a child to have "known the holy scriptures, which are able to make us wise unto salvation," 2Ti 3:15. Early life is the proper time to search the Bible, for they who seek the Lord early shall find him.

They are they, &c. They bear witness to the Messiah. They predict his coming, and the manner of his life and death, Isa 53:1-12; Dan 9:26,27, &c. Lk 24:27.

(p) "they are" Lk 24:27, 1Pet 1:10,11 Verse 40. And ye will not come, &c. 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,

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

2nd. 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.

3rd. 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).

4th. 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.

(q) "ye will not come to me" Jn 3:19 Verses 41,42. I receive not honour, &c. "I do not say these things because I am desirous of human applause, but to account for the fact that you do not believe on me. The reason is, that you have not the love of God in you." In this passage we see,

1st. That we should not seek for human applause. It is of very little value, and it often keeps men from the approbation of God, Jn 5:44.

2nd. They who will not believe on Jesus Christ give evidence that they have no love for God.

3rd. The reason why they do not believe on him is because they have no regard for his character, wishes, or law.

Love of God. Love to God.

In you. In your hearts. You do not love God.

(r) "honour from men" Jn 5:34, 1Thes 2:6 Verse 43. I am come in my Father's name. By the authority of God; or giving proof that I am sent by him.

If another shall come in his own name. A false teacher setting up himself, and not even pretending to have a divine commission. The Jews were much accustomed to receive and follow particular teachers. In the time of Christ they were greatly divided between the schools of Hillel and Shammai, two famous teachers.

Ye will receive. You will follow, or obey him as a teacher. Verse 44. Which receive honour one of another. Who are studious of praise, and live for pride, ambition, and vainglory. This desire, Jesus says, was the great reason, why they would not believe on him. They were unwilling to renounce their worldly honours, and become the followers of one so humble and unostentatious as he was. They expected a Messiah of pomp and splendour, and would not submit to one so despised and of so lowly a rank. Had the Messiah come, as they expected, with pomp and power, it would have been an honour, in their view, to follow him; as it was, they despised and rejected him. The great reason why multitudes do not believe is their attachment to human honours, or their pride, and vanity, and ambition. These are so strong, that while they continue they cannot and will not believe. They might, however, renounce these things, and then, the obstacles being removed, they would believe. Learn,

1. A man cannot believe the gospel while he is wholly under the influence of ambition. The two are not compatible. The religion of the gospel is humility, and a man who has not that cannot be a Christian.

2. Great numbers are deterred from being Christians by pride and ambition. Probably there is no single thing that prevents so many young men from becoming Christians as this passion. The proud and ambitious heart refuses to bow to the humiliating terms of the gospel.

3. Though while a man is under this governing principle he cannot believe the gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. That is another question. A child CANNOT open a trunk when he gets on the lid and attempts to raise his own weight and the cover of the trunk too; but that settles nothing about the inquiry whether he might not get off and then open it. The true question is whether a man can or cannot lay aside his ambition and pride, and about that there ought not to be any dispute. No one doubts that it may be done; and if that can be done, he can become a Christian.

Seek not the honour. The praise, the glory, the approbation of God. The honour which comes from men is their praise, flattery, commendation; the honour that comes from God is his approbation for doing his will. God alone can confer the honours of heaven--the reward of having done our duty here. That we should seek, and if we seek that, we shall come to Christ, who is the way and the life.

(t) "seek not the honour" Rom 2:10 Verses 45,46. Do not think that I will accuse you. Do not suppose that I intend to follow your example. They had accused Jesus of breaking the law of God, Jn 5:16. He says that he will not imitate their example, though he implies that he might accuse them.

To the Father. To God.

There is one that accuseth you. Moses might be said to accuse or reprove them. He wrote of the Messiah, clearly foretold his coming, and commanded them to hear him. As they did not do it, it might be said that they had disregarded his command; and as Moses was divinely commissioned and had a right to be obeyed, so his command reproved them: they were disobedient and rebellious.

He wrote of me. He wrote of the Messiah, and I am the Messiah, Gen 3:15, 12:3; comp. Jn 8:56, Gen 49:10, De 18:15

(u) "there is one" Rom 2:12. Verse 46.

(v) "he wrote of me" Gen 3:15, 22:18, De 18:15, 18, Acts 26:22 Verse 47. If ye believe not his writings. If you do not credit what he has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn,

1st. That many men who profess to believe the Bible have really no regard for it when it crosses their own views and inclinations.

2nd. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah.

3rd. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian religion.

4th. He that rejects one part of the Bible, will, for the same reason, reject all.

5th. The Saviour acknowledged the truth of the writings of Moses, built his religion upon them, appealed to them to prove that he was the Messiah, and commanded men to search them. We have the testimony of Jesus, therefore, that the Old Testament is a revelation from God. He that rejects his testimony on this subject must reject his authority altogether; and it is vain for any man to profess to believe in the New Testament, or in the Lord Jesus, without also acknowledging the authority of the Old Testament and of Moses.

We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence his enemies. There is not anywhere a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his profound wisdom; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God.

(w) "if you believe not" Lk 16:31

John 6

Verse 1. Jesus went over. Went to the east side of the sea. The place to which he went was Bethsaida, Lk 9:10. The account of this miracle of feeding the five thousand is recorded also in Mt 14:13-21; Mk 6:32-44, Lk 9:10-17. John has added a few circumstances omitted by the other evangelists.

(a) "after these things" Mt 14:15, Mk 6:34, Lk 9:12 Verse 2. Because they saw his miracles, &c. They saw that he had the power to supply their wants, and they therefore followed him. See Jn 6:26. Comp. also Mt 14:14. Verse 4. The passover. Mt 26:2, 17.

A feast of the Jews. This is one of the circumstances of explanation thrown in by John which show that he wrote for those who were unacquainted with Jewish customs. Verse 6. To prove him. To try him; to see if he had faith, or if he would show that he believed that Jesus had power to supply them. Verse 7.

(b) "Two hundred pennyworth" Nu 11:21,22, 2Kgs 4:43 Verse 12. Gather up the fragments. This command is omitted by the other evangelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of God, yet he has here taught us that the bounties of Providence are not to be squandered. In all things the Saviour set us an example of frugality, though he had an infinite supply at his disposal; he was himself economical, though he was Lord of all. If he was thus saving, it becomes us dependent creatures not to waste the bounties of a beneficent Providence. And it especially becomes the rich not to squander the bounties of Providence. They often feel that they are rich. They have enough. They have no fear of want, and they do not feel the necessity of studying economy. Yet let them remember that what they have is the gift of God--just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste, nor to spend in riot, nor to be the means of injuring their health or of shortening life. It is given to sustain life, to excite gratitude, to fit for the active service of God. Everything should be applied to its appropriate end, and nothing should be squandered or lost.

(c) "When the were filled" Neh 9:25 (d) "that nothing be lost" Neh 8:10 Verse 14. That Prophet, &c. The Messiah. The power to work the miracle, and the benevolence manifested in it, showed that he was the long- expected Messiah.

(e) "that Prophet" Gen 49:10, De 18:15-18 Verse 15. When Jesus perceived, &c. They were satisfied by the miracle that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was retiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would proclaim him as the long-expected king, and constrain him to assume the character and titles of an earthly prince. Men often attempt to dictate to God, and suppose that they understand what is right better than he does. They are fond of pomp and power, but Jesus sought retirement, and evinced profound humility. Though he had claims to the honour and gratitude of the nation, yet he sought it not in this way; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendour and regal authority. Verses 16-21. See this miracle of walking on the sea explained in Mt 14:22, also Mt 14:23-33. Comp. Mk 6:45-52.

(f) "And when even was now come" Mt 14:23, Mk 6:47 Verse 18.

(g) "the sea arose" Ps 107:25 Verse 20.

(h) "It is I" Ps 35:3, Isa 43:1,2, Rev 1:17,18 Verse 21. Immediately. Quickly. Before a long time. How far they were from the land we know not, but there is no evidence that there was a miracle in the case. The word translated immediately does not of necessity imply that there was no interval of time, but that there was not a long interval. Thus in Mt 13:5, in the parable of the sower, "and forthwith (the same word in Greek) they sprung up," &c., Mk 4:17, Mt 24:29, 3Jn 1:14. Verse 22. The people which stood on the other side of the sea. That is, on the east side, or on the same side with Jesus. The country was called the region beyond or on the other side of the sea, because the writer and the people lived on the west side.

Jesus went not with his disciples. He had gone into a mountain to pray alone, Jn 6:15. Comp. Mk 6:46. Verse 23. There came other boats. After the disciples had departed. This is added because, from what follows, it appears that they supposed that he had entered one of those boats and gone to Capernaum after his disciples had departed.

From Tiberias. This town stood on the western borders of the lake, not far from where the miracle had been wrought. It was so called in honour of the Emperor Tiberius. It was built by Herod Antipas, and was made by him the capital of Galilee. The city afterward became a celebrated seat of Jewish learning. It is now called Tabaria, and is a considerable place. It is occupied chiefly by Turks, and is very hot and unhealthy. Mr. Fisk, an American missionary, was at Tiberias (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed with ruins. The Jordan, where it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. Fisk was shown a house called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is thirty or forty, all Greek Catholics. There were two sects of Jews, each of whom had a synagogue. The Jewish population was estimated at about one thousand. On the 1st of January, 1837, Tiberias was destroyed by an earthquake. Dr. Thomson (The Land and the Book, vol. it. p. 76, 77) says of this city: "Ever since the destruction of Jerusalem, it has been

chiefly celebrated in connection with the Jews, and

was for a long time the chief seat of rabbinical

learning. It is still one of their four holy cities.

Among the Christians it also early rose to

distinction, and the old church, built upon the spot

where our Lord gave his last charge to Peter, is a

choice bit of ecclesiastical antiquity. The present

city is situated on the shore, at the north-east

corner of this small plain. The walls inclose an

irregular parallelogram, about 100 rods from north

to south, and in breadth not more than 40.

They were strengthened by ten round towers on the west,

five on the north, and eight on the south. There were

also two or three towers along the shore to protect the

city from attack by sea. Not much more than one-half of

this small area is occupied by buildings of any kind,

and the north end, which is a rocky hill, has nothing

but the ruins of the old palace. The earthquake of

1837 prostrated a large part of the walls, and they

have not yet been repaired, and perhaps never will be.

There is no town in Syria so utterly filthy as Tiberias,

or so little to be desired as a residence. Being 600 feet

below the level of the ocean, and overhung on the west

by a high mountain, which effectually shuts off the

Mediterranean breezes, it is fearfully hot in summer.

The last time I was encamped at the Baths the

thermometer stood at 100� at midnight, and a steam

went up from the surface of the lake as from some

huge smouldering volcano. Of course it swarms with

all sorts of vermin. What can induce human beings

to settle down in such a place? And yet some two

thousand of our race make it their chosen abode.

They are chiefly Jews, attracted hither either to

cleanse their leprous bodies in her baths, or to

purify their unclean spirits by contact with her

traditionary and ceremonial holiness."

(i) "nigh unto the place" Jn 6:11 Verse 24. Took shipping. Went into the boats.

Came to Capernaum. This was the ordinary place of the residence of Jesus, and they therefore expected to find him there. Verse 26. Ye seek me, not because, &c. The miracles which Jesus wrought were proofs that he came from God. To seek him because they had seen them, and were convinced by them that he was the Messiah, would have been proper; but to follow him simply because their wants were supplied was mere selfishness of a gross kind. Yet, alas! many seek religion from no better motive than this. They suppose that it will add to their earthly happiness, or they seek only to escape from suffering or from the convictions of conscience, or they seek for heaven only as a place of enjoyment, and regard religion as valuable only for this. All this is mere selfishness. Religion does not forbid our regarding our own happiness, or seeking it in any proper way; but when this is the only or the prevailing motive, it is evident that we have never yet sought God aright. We are aiming at the loaves and fishes, and not at the honour of God and the good of his kingdom; and if this is the only or the main motive of our entering the church, we cannot be Christians. Verse 27. Labour not. This does not mean that we are to make no effort for the supply of our wants (comp. 1Timm 5:1, 2Thes 3:10), but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. Mt 6:25.

The meat that perisheth. The food for the supply of your natural wants. It perishes. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated.

That meat which endureth. The supply of your spiritual wants; that which supports, and nourishes, and strengthens the soul; the doctrines of the gospel, that are to a weak and guilty soul what needful food is to the weary and decaying body.

To everlastingly life. The strength derived from the doctrines of the gospel is not exhausted. It endures without wasting away. It nourishes the soul to everlasting life. "They that wait upon the Lord shall renew their strength; they shall run and not be weary, and shall walk and not faint," Isa 40:31.

Him hath God the Father sealed. To seal is to confirm or approve as ours. This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act. So God the Father, by the miracles which had been wrought by Jesus, had shown that he had sent him, that he approved his doctrines, and ratified his works. The miracles were to his doctrine what a seal is to a written instrument. Jn 3:33.

(1) "Labour" or, "Work not" (k) "that meat which endureth" Jer 15:16, Jn 4:14, Jn 6:54, 58 (l) "him hath God" Ps 2:7, 40:7, Isa 42:1, Jn 8:18, Acts 2:22, 2Pet 1:17 Verse 28. What shall we do, that we might work the world's of God? That is, such things as God will approve. This was the earnest inquiry of men who were seeking to be saved. They had crossed the Sea of Tiberias to seek him; they supposed him to be the Messiah, and they sincerely desired to be taught the way of life; yet it is observable that they expected to find that way as other sinners commonly do--by their works. The idea of doing something. to merit salvation is one of the last that the sinner ever surrenders. Verse 29. This is the work of God. This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth, Rom 10:4.

(m) "This is the work of God" 1Jn 3:23 Verse 30. What sign showest thou? On the word sign compare Is 7:14. What miracle dost thou work to prove that thou art the Messiah? They had just seen the miracle of the loaves in the desert, which was sufficient to show that he was the Messiah, and it would seem from the preceding narrative that those who crossed the lake to see him supposed that he was the Christ. It seems wonderful that they should so soon ask for farther evidence that he was sent from God; but it is not improbable that this question was put by other Jews, rulers of the synagogue, who happened to be present, and who had not witnessed his miracles. Those men were continually asking for signs and proofs that he was the Messiah. See Mt 12:38,39, Mk 8:11, Lk 9:29. As Jesus claimed the right of teaching them, and as it was manifest that he would teach them differently from what they supposed Moses to teach, it was natural to ask him by what authority he claimed the right to be heard.

(n) "sign?" Mt 12:38, 1Cor 1:22 Verse 31. Our fathers. The Jews who were led by Moses through the wilderness.

Did eat manna. This was the name given by the Jews to the food which was furnished to them by God in their journey. It means literally, "What is this?" and was the question which they asked when they first saw it, Ex 16:14,15. It was small like frost, and of the size of coriander-seed, and had a sweetish taste like honey. It fell in great quantities, and was regarded by the Jews as proof of a continued miracle during forty years, and was incontestable evidence of the interposition of God in favour of their fathers. The manna which is sold in the shops of druggists is a different substance from this. It is obtained from the bark of certain trees in Armenia, Georgia, Persia, and Arabia. It is procured, as resin is, by making an incision in the bark, and it flows out or distils from the tree.

As it is written. The substance of this is written in Ps 78:24,25.

He gave them. This was regarded as a miraculous interference in their behalf, and an attestation of the divine mission of Moses, and hence they said familiarly that Moses gave it to them.

Bread from heaven. The word heaven, in the Scriptures, denotes often the region of the air, the atmosphere, or that region in which the clouds are. See Mt 16:3. "The sky (heaven) is red and lowering." Also Mt 3:16, Lk 4:15, 5:18. The Jews, as appears from their writings (see Lightfoot), expected that the Messiah would provide his followers with plenty of delicious food; and as Moses had provided for the Jews in the wilderness, so they supposed that Christ would make provision for the temporal wants of his friends. This was the sign, probably, which they were now desirous of seeing.

(q) "my Father" Gal 4:4 Verse 32. Moses gave you not that bread from heaven. This might be translated, "Moses gave you not the bread of heaven." The word "that," which makes some difference in the sense, is not necessary to express the meaning of the original. It does not appear that Jesus intended to call in question the fact that their fathers were fed by the instrumentality of Moses, but to state that he did not give them the true bread that was adapted to the wants of the soul. He fed the body, although his food did not keep the body alive (Jn 6:59), but he did not give that which would preserve the soul from death. God gave, in his Son Jesus, the true bread from heaven which was fitted to man, and of far more value than any supply of their temporal wants, He tells them, therefore, that they are not to seek from him any such supply of their temporal wants as they had supposed. A better gift had been furnished in his being given for the life of the world.

My father giveth you. In the gospel; in the gift of his Son.

The true bread. The true or real support which is needed to keep the soul from death. It is not false, deceitful, or perishing. Christ is called bread, because, as bread supports life, so his doctrine supports, preserves, and saves the soul from death. He is the true support, not only in opposition to the mere supply of temporal wants such as Moses furnished, but also in opposition to all false religion which deceives and destroys the soul.

(q) "my Father" Gal 4:4 Verse 33. The bread of God. The means of support which God furnishes. That which, in his view, in needful for man.

Is he, &c. Is the Messiah who has come from heaven.

And giveth life, &c. Jn 1:4.

(r) "bread" Jn 6:48,58 Verse 35. I am the bread of life. I am the support of spiritual life; or my doctrines will give life and peace to the soul.

Shall never hunger. Jn 4:14.

(s) "he that cometh to me" Rev 7:16 (t) "he that believeth on me" Jn 4:14, 7:38 Verse 36. But I said unto you. This he said, not in so many words, but in substance, in Jn 6:26. Though they saw him, and had full proof of his divine mission, yet they did not believe. Jesus then proceeds to state that, although they did not believe on him, yet his work would not be in vain, for others would come to him and be saved.

(u) "That ye also have seen me" Jn 6:64 Verse 37. All. The original word is in the neuter gender, but it is used, doubtless, for the masculine, or perhaps refers to his people considered as a mass or body, and means that every individual that the Father had given him should come to him.

The Father giveth me. We here learn that those who come to Christ, and who will be saved, are given to him by God.

1st. God promised him that he should see of the travail of his soul--that is, "the fruit of his wearisome toil" (Lowth), and should be satisfied, Isa 53:11.

2nd. All men are sinners, and none have any claim to mercy, and he may therefore bestow salvation on whom he pleases.

3rd. All men of themselves are disposed to reject the gospel, Jn 5:40.

4th. God enables those who do believe to do it. He draws them to him by his Word and Spirit; he opens their hearts to understand the Scriptures (Acts 16:14); and he grants to them repentance, Acts 11:18; 2Ti 2:25.

5th. All those who become Christians may therefore be said to be given to Jesus as the reward of his sufferings, for his death was the price by which they were redeemed. Paul says (Eph 1:4,5) that, "he hath chosen us in him (that is, in Christ) before the foundation of the world, that we should be holy and without blame before him in love; having predestinated us unto the adoption of children to himself, according to the good pleasure of his will."

Shall come to me. This is an expression denoting that they would believe on him. To come to one implies our need of help, our confidence that he can aid us, and our readiness to trust to him. The sinner comes to Jesus feeling that he is poor, and needy, and wretched, and casts himself on his mercy, believing that he alone can save him. This expression also proves that men are not compelled to believe on Christ. Though they who believe are given to him, and though his Spirit works in them faith and repentance, yet they are made willing in the day of his power, Ps 110:3. No man is compelled to go to heaven against his will, and no man is compelled to go to hell against his will. The Spirit of God inclines the will of one, and he comes freely as a moral agent. The other chooses the way to death; and, though God is constantly using means to save him, yet he prefers the path that leads down to woe.

Him that cometh. Every one that comes--that is, every one that comes in a proper manner, feeling that he is a lost and ruined sinner. This invitation is wide, and full, and free. It shows the unbounded mercy of God; and it shows, also, that the reason, and the only reason, why men are not saved, is that they will not come to Christ. Of any sinner it may be said that if he had been willing to come to Christ he might have come and been saved. As he chooses not to come, he cannot blame God because he saves others who are willing, no matter from what cause, and who thus are made partakers of everlasting life.

In no wise. In no manner, or at no time. The original is simply, "I will not cast out."

Cast out. Reject, or refuse to save. This expression does not refer to the doctrine of perseverance of the saints, but to the fact that Jesus will not reject or refuse any sinner who comes to him.

(w) "him who comes" Ps 102:17, Isa 1:18, 55:7, Mt 11:28, Lk 23:42,43 1Timm 1:15,16, Rev 22:17 Verse 38. For I came down, &c. This verse shows that he came for a specific purpose, which he states in the next verse, and means that, as he came to do his Father's will, he would be faithful to the trust. Though his hearers should reject him, yet the will of God would be accomplished in the salvation of some who should come to him.

Mine own will. Jn 5:30.

(x) "but the will" Ps 40:7, Jn 5:30 Verse 39. Father's will. His purpose; desire; intention. As this is the Father's will, and Jesus came to execute his will, we have the highest security that it will be done. God's will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to him in heaven and on earth, and he will therefore most certainly accomplish the will of God.

Of all which. That is, of every one who believes on him, or of all who become Christians. See Jn 6:37.

I should lose nothing. Literally, "I should not destroy." He affirms here that he will keep it to life eternal; that, though the Christian will die, and his body return to corruption, yet he will not be destroyed. The Redeemer will watch over him, though in his grave, and keep him to the resurrection of the just. This is affirmed of all who are given to him by the Father; or, as in the next verse, "Every one that believeth on him shall have everlasting life."

At the last day. At the day of judgment. The Jews supposed that the righteous would be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and declares to them that they will be raised at the last day--the day of judgment. It is also supposed and affirmed by some Jewish writers that they did not believe that the wicked would be raised. Hence, to speak of being raised up in the last day was the some as to say that one was righteous, or it was spoken of as the peculiar privilege of the righteous. In accordance with this, Paul says, "If by any means I might attain unto the resurrection of the dead," Php 3:11.

(y) "Father's will" Mt 18:14, Jn 10:28, 17:12, 18:9, 2Ti 2:19 Verse 40. Everyone which seeth the Son, and believeth on him. It was not sufficient to see him and hear him, but it was necessary, also, to believe on him. Many of the Jews had seen him, but few believed on him. Jesus had said in the previous verse that all that the Father had given him should be saved. But he never left a doctrine so that men must misunderstand it. Lest it should be supposed that if a man was given to him this was all that was needful, and lest anyone should say, "If I am to be saved I shall be, and my efforts will be useless," he states here that it is necessary that a man should believe on him. This would be the evidence that he was given to God, and this would be evidence conclusive that he would be saved. If this explanation of the Saviour had always been attended to, the doctrine of election would not have been abused as it has been. Sinners would not sit down in unconcern, saying that if they are given to Christ all will be well. They would have arisen like the prodigal, and would have gone to God; and, having believed on the Saviour, they would then have had evidence that they were given to him--the evidence resulting from an humble, penitent, believing heart--and then they might rejoice in the assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesus, as he preached them, are safe, and pure, and consistent; as men preach them, they are, unhappily, often inconsistent and open to objection, and are either fitted to produce despair on the one hand, or presumptuous self-confidence on the other. Jesus teaches men to strive to enter heaven, as if they could do the work themselves; and yet to depend on the help of God, and give the glory to him, as if he had done it all.

(z) "him that sent me" Jn 6:47,54, 3:15,16 (a) "I will raise him up" Jn 11:25 Verse 42.

(b) "Is not this" Mt 13:55, Mk 6:3, Lk 4:22 Verse 44. No man can come to me. This was spoken by Jesus to reprove their murmurings--"Murmur not among yourselves." They objected to his doctrine, or murmured against it, because he claimed to be greater than Moses, and because they supposed him to be a mere man, and that what he said was impossible. Jesus does not deny that these things appeared difficult, and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would embrace the doctrine. If any man believed, it would be because he had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been--

1st. Their improper regard for Moses, as if no one could be superior to him.

2nd. Their unwillingness to believe that Jesus, whom they knew to be the reputed son of a carpenter, should be superior to Moses.

3rd. The difficulty was explained by Jesus (Jn 5:40) as consisting in the opposition of their will; and (Jn 5:44) when he said that their love of honour prevented their believing on him. The difficulty in the case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, obstinacy, self-conceit, and a deep-felt contempt for Jesus. The word "cannot" is often used to denote a strong and violent opposition of the will. Thus we say a man is so great a liar that he cannot speak the truth, or he is so profane that he cannot but swear. We mean by it that he is so wicked that while he has that disposition the other effects will follow, but we do not mean to say that he could not break off from the habit. Thus it is said (Gen 37:4) of the brethren of Joseph that they hated him, and could not speak peaceably to him. Thus (Mt 12:34), "How can, ye, being evil, speak good things?" See Lk 14:33, 1Sam 16:2.

Come to me. The same as believe on me.

Draw him. This word is used here, evidently, to denote such an influence from God as to secure the result, or as to incline the mind to believe; yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market-place, Acts 16:19. Twice it is used to denote the drawing of a net, Jn 21:6,11. Once to the drawing of a sword (Jn 18:10); and once in a sense similar to its use here (Jn 12:32): "And I, if I be lifted up from the earth, will draw all men unto me." What is its meaning here must be determined by the facts about the sinner's conversion. Jn 6:40. In the conversion of the sinner God enlightens the mind (Jn 6:45), he inclines the will (Ps 110:3), and he influences the soul by motives, by just views of his law, by his love, his commands, and his threatenings; by a desire of happiness, and a consciousness of danger; by the Holy Spirit applying truth to the mind, and urging him to yield himself to the Saviour. So that, while God inclines him, and will have all the glory, man yields without compulsion; the obstacles are removed, and he becomes a willing servant of God.

(c) "draw him" Song 1:4 Verse 45. In the prophets. Isa 54:13. A similar sentiment is found in Mic 4:1-4, Jer 31:34; but by the prophets, here, is meant the book of the prophets, and it is probable that Jesus had reference only to the place in Isaiah, as this was the usual way of quoting the prophets.

Shall be all taught of God. This explains the preceding verse. It is by the teaching of his Word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way but a strong voluntary ignorance and unwillingness.

(d) "in the prophets" Isa 54:13, Jer 31:34, Mic 4:2 (e) "Every man" Mt 11:27 Verse 46. Not that any man hath seen the Father. Jesus added this, evidently, to guard against mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; but, lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. It was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to be perverted as if he meant to teach that.

Save he which is of God. Jesus here evidently refers to himself as the Son of God. He had just said that no man had seen the Father. When he affirms that he has seen the Father, it implies that he is more than man. He is the only-begotten Son who is in the bosom of the Father, Jn 1:18; the brightness of his glory, and the express image of his person, Heb 1:3; God over all, blessed for ever, Rev 9:5. By his being of God is meant that he is the only-begotten Son of God, and sent as the Messiah into the world.

Hath seen. Hath intimately known or perceived him. He knows his nature, character, plans. This is a claim to knowledge superior to what man possesses, and it cannot be understood except by supposing that Jesus is equal with God.

(f) "Not that any" Jn 5:37 (g) "save he which is of the God" Lk 10:22 Verse 47.

(h) "He that believeth" Jn 6:40 Verse 48. I am that bread of life. My doctrines and the benefits of my mediation are that real support of spiritual life of which the manna in the wilderness was the faint emblem. See Jn 6:32, 33.

(i) "I am that bread" Jn 6:33,35,51 Verse 49. Your fathers did eat manna. There was a real miracle wrought in their behalf; there was a perpetual interposition of God which showed that they were his chosen people.

And are dead. The bread which they ate could not save them from death. Though God interfered in their behalf, yet they died. We may learn,

1st. That that is not the most valuable of God's gifts which merely satisfies the temporal wants.

2nd. That the most distinguished temporal blessings will not save from death. Wealth, friends, food, raiment, will not preserve life.

3rd. There is need of something better than mere earthly blessings; there is need of that bread which cometh down from heaven, and which giveth life to the world.

(k) "and are dead" Zech 1:5 Verse 50.

(l) "not die" Jn 3:16 Verse 51. The bread that I will give is my flesh. That is, his body would be offered as a sacrifice for sin, agreeably to his declaration when he instituted the Supper: "This is my body which is broken for you," 1Cor 11:24.

Life of the world. That sinners might, by his atoning sacrifice, be recovered from spiritual death, and be brought to eternal life. The use of the word world here shows that the sacrifice of Christ was full, free, ample, and designed for all men, as it is said in 1Jn 2:2, "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse Jesus introduces the subject of his death and atonement. It may be remarked that in the language which he used the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means bread, in the Syriac and Arabic means also flesh.

(m) "my flesh" He 10:5,10,20 (n) "the life of the world" Jn 3:16 Verse 52.

(o) "saying, How" Jn 3:9 Verses 53-55. In these verses Jesus repeats what he had in substance said before.

Except ye eat the flesh, &c. He did not mean that this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be so understood. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread and wine to his disciples, they literally ate his flesh and drank his blood. Who can believe this? There he stood, a living man--his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are "changed into the body, blood, and divinity of our Lord." So it is taught in the decrees of the Council of Trent; and to such absurdities are men driven when they depart from the simple meaning of the Scriptures and from common sense. It may be added that if the bread and wine used in the Lord's Supper were not changed into his literal body and blood when it was first instituted, they have never been since. The Lord Jesus would institute it just as he meant it should be observed, and there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on the cross, and was raised up from the dead and received into heaven. Besides, there is no evidence that he had any reference in this passage to the Lord's Supper. That was not yet instituted, and in that there was no literal eating of his flesh and drinking of his blood. The plain meaning of the passage is, that by his bloody death--his body and his blood offered in sacrifice for sin--he would procure pardon and life for man; that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because, as he had said that he was the bread of life, it was natural and easy, especially in the language which he used, to carry out the figure, and say that bread must be eaten in order to be of any avail in supporting and saving men. To eat and to drink, among the Jews, was also expressive of sharing in or partaking of the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image, Mt 8:11, 26:29, Lk 14:15, &c.

(p) "Except ye eat" Mt 26:26,28 Verse 54.

(q) "eateth" Jn 6:40 Verse 55. Is meat indeed. Is truly food. My doctrine is truly that which will give life to the soul.

(r) "meat indeed" Ps 4:7 Verse 56. Dwelleth in me. Is truly and intimately connected with me. To dwell or abide in him is to remain in the belief of his doctrine, and in the participation of the benefits of his death. Comp. Jn 15:1-6, 17:21-23.

I in him. Jesus dwells in believers by his Spirit and doctrine. When his Spirit is given them to sanctify them; when his temper, his meekness, his humility, and his love pervade their hearts; when his doctrine is received by them and influences their life, and when they are supported by the consolations of the gospel, it may be said that he abides or dwells in them.

(t) "dwelleth" Jn 15:4, 1Jn 3:24, 4:15,16 Verse 57. I live by the Father. Jn 5:26.

(u) "so he that eateth me" 1Cor 15:22 Verse 58. This is that bread, &c. This is the true bread that came down. The word "that" should not be in the translation.

Shall live for ever. Not on the earth, but in the enjoyments of a better world.

(v) "not as your fathers" Jn 6:49-51. Verse 60. Many of his disciples. The word disciple means learner. It was applied to the followers of Christ because they were taught by him. It does not imply, of necessity, that those to whom it was given were real Christians, but simply that they were under his teaching, and were professed learners in his school. See Mt 17:16; Mk 2:18, Jn 9:28, Mt 10:24. It is doubtless used in this sense here. It is, however, often applied to those who are real Christians.

This is an hard saying. The word hard here means offensive, disagreeable --that which they could not bear. Some have understood it to mean "difficult to be understood," but this meaning does not suit the connection. The doctrine which he delivered was opposed to their prejudices; it seemed to be absurd, and they therefore rejected it.

Saying. Rather doctrine or speech--Greek, logos. It does not refer to any particular part of the discourse, but includes the whole.

Who can hear it? That is, who can hear it patiently--who can stay and listen to such doctrine or believe it. The effect of this is stated in Jn 6:66. The doctrines which Jesus taught that were so offensive appear to have been,

1st. That he was superior to Moses.

2nd. That God would save all that he had chosen, and those only.

3rd. That he said he was the bread that came from heaven.

4th. That it was necessary to partake of that; or that it was necessary that an atonement should be made, and that they should be saved by that. These doctrines have always been among the most offensive that men have been called on to believe, and many, rather than trust in them, have chosen to draw back to perdition. Verse 62. What and if, &c. Jesus does not say that those who were then present would see him ascend, but he implies that he would ascend. They had taken offence because he said he came down from heaven. Instead of explaining that away, he proceeds to state another doctrine quite as offensive to them--that he would reascend to heaven. The apostles only were present at his ascension, Acts 1:9. As Jesus was to ascend to heaven, it was clear that he could not have intended literally that they should eat his flesh.

(w) "ascend" Jn 3:13, Mk 16:19, Eph 4:8-10 Verse 63. It is the Spirit that quickeneth. These words have been understood in different ways. The word "Spirit," here, evidently does not refer to the Holy Ghost, for he adds, "The words that I speak unto you, they are spirit." He refers here, probably, to the doctrine which he had been teaching in opposition to their notions and desires. "My doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body. You place a great value on the doctrine that Moses fed the body; yet that did not permanently profit, for your fathers are dead. You seek also food from me, but your views and desires are gross and earthly."

Quickeneth. Gives life. Jn 5:21.

The flesh. Your carnal views and desires, and the literal understanding of my doctrine. By this Jesus shows them that he did not intend that his words should be taken literally.

Profiteth nothing. Would not avail to the real wants of man. The bread that Moses gave, the food which you seek, would not be of real value to man's highest wants.

They are spirit. They are spiritual. They are not to be understood literally, as if you were really to eat my flesh, but they are to be understood as denoting the need of that provision for the soul which God has made by my coming into the world.

Are life. Are fitted to produce or give life to the soul dead in sins.

(x) "It is the Spirit" 2Cor 3:6 Verse 64. Jesus knew from the beginning, &c. As this implied a knowledge of the heart, and of the secret principles and motives of men, it shows that he must have been omniscient.

(y) "knew" Rom 8:29, 2Ti 2:19 Verse 66. Many of his disciples. Many who had followed him professedly as his disciples and as desirous of learning of him. Jn 6:60.

Went back. Turned away from him and left him. From this we may learn,

1st. Not to wonder at the apostasy of many who profess to be followers of Christ. Many are induced to become his professed followers by the prospect of some temporal benefit, or under some public excitement, as these were; and when that temporal benefit is not obtained, or that excitement is over, they fall away.

2nd. Many may be expected to be offended by the doctrines of the gospel. Having no spirituality of mind, and really understanding nothing of the gospel, they may be expected to take offence and turn back. The best way to understand the doctrines of the Bible is to be a sincere Christian, and aim to do the will of God, Jn 7:17.

3rd. We should examine ourselves. We should honestly inquire whether we have been led to make a profession of religion by the hope of any temporal advantage, by any selfish principle, or by mere excited animal feeling. If we have it will profit us nothing, and we shall either fall away of ourselves, or be cast away in the great day of judgment.

(a) "went" Zeph 1:6, Lk 9:62, He 10:38 Verse 67. The twelve. The twelve apostles.

Will ye also go away? Many apostatized, and it was natural now for Jesus to submit the question to the twelve. "Will you, whom I have chosen, on whom I have bestowed the apostleship, and who have seen the evidence of my Messiahship, will you now also leave me?" This was the time to try them; and it is always a time to try real Christians when many professed disciples become cold and turn back; and then we may suppose Jesus addressing us, and saying, Will ye ALSO go away? Observe here, it was submitted to their choice. God compels none to remain with him against their will, and the question in such trying times is submitted to every man whether he will or will not go away. Verse 68. Simon Peter answered him. With characteristic ardour and promptness. Peter was probably one of the oldest of the apostles, and it was his character to be first and most ardent in his professions.

To whom shall we go? This implied their firm conviction that Jesus was the Messiah, and that he alone was able to save them. It is one of Peter's noble confessions--the instinctive promptings of a pious heart and of ardent love. There was no one else who could teach them. The Pharisees, the Sadducees, and the scribes were corrupt, and unable to guide them aright; and, though the doctrines of Jesus were mysterious, yet they were the only doctrines that could instruct and save them.

Thou hast, &c. The meaning of this is, thou teachest the doctrines which lead to eternal life. And from this we may learn,

1st. That we are to expect that some of the doctrines of the Bible will be mysterious.

2nd. That, though they are difficult to be understood, yet we should not therefore reject them.

3rd. That nothing would be gained by rejecting them. The atheist, the infidel--nay, the philosopher, believes, or professes to believe, propositions quite as mysterious as any in the Bible.

4th. That poor, lost, sinful man has nowhere else to go but to Jesus. He is the way, the truth, and the life, and if the sinner betakes himself to any other way he will wander and die.

5th. We should, therefore, on no account forsake the teachings of the Son of God. The words that he speaks are spirit and are life.

(b) "the words of eternal" Acts 5:20, 7:38 Verse 69. We are sure, &c. See a similar confession of Peter in Mt 16:16, and Mt 16:16. Peter says we are sure, in the name of the whole of the apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor.

(c) "we believe" Mt 16:16, Jn 1:29, 11:27 Verse 70. Have not I chosen you twelve? There is much emphasis in these words. Have not I--I, the Saviour, the Messiah, chosen you in mercy and in love, and therefore it will be a greater sin to betray me? Chosen. Chosen to the apostolic office; conferred on you marks of peculiar favour, and treason is therefore the greater sin. You twelve. So small a number. Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates; but when the number is so small, chosen in such a manner, then it becomes every one, however confident he. may be, to be on his guard and examine his heart.

Is a devil. Has the spirit, the envy, the malice, and the treasonable designs of a devil. The word devil here is used in the sense of an enemy, or one hostile to him.

(d) "a devil" Jn 13:27 Verse 71. He spake of Judas, &c. There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear that the apostles even suspected Judas, as they continued to treat him afterward with the same confidence, for he carried the bag, or the purse containing their little property (Jn 12:6, 13:29); and at the table, when Jesus said that one of them would betray him, the rest did not suspect Judas until Jesus pointed him out particularly, Jn 13:26. Jesus spoke of one, to put them on their guard, to check their confidence, and to lead them to self-examination. So in every church, or company of professing Christians, we may know that it is probable that there may be some one or more deceived; but we may not know who it may be, and should therefore inquire prayerfully and honestly, "Lord, is it I?"

Should betray. Would betray. If it be asked why Jesus called a man to be an apostle who he knew had no love for him, who would betray him, and who had from the beginning the spirit of a "devil," we may reply,

1st. It was that Judas might be an important witness for the innocence of Jesus, and for the fact that he was not an impostor. Judas was with him more than three years. He was treated with the same confidence as the others, and in some respects even with superior confidence, as he had "the bag" (Jn 12:6), or was the treasurer. He saw the Saviour in public and in private, heard his public discourses and his private conversation, and he would have been just the witness which the high-priests and Pharisees would have desired, if he had known any reason why he should be condemned. Yet he alleged nothing against him. Though he betrayed him, yet he afterward said that he was innocent, and, under the convictions of conscience, committed suicide. If Judas had known anything against the Saviour he would have alleged it. If he had known that he was an impostor, and had alleged it, he would have saved his own life and been rewarded. If Jesus was an impostor, he ought to have made it known, and to have been rewarded for it.

2nd. It may have been, also, with a foresight of the necessity of having such a man among his disciples, in order that his own death might be brought about in the manner in which it was predicted. There were several prophecies which would have been unfulfilled had there been no such man among the apostles.

3rd. It showed the knowledge which the Saviour had of the human heart, that he could thus discern character before it was developed, and was able so distinctly to predict that he would betray him.

4th. We may add, what benevolence did the Saviour evince--what patience and forbearance-that he had with him for more than three years a man who he knew hated him at heart, and who would yet betray him to be put to death on a cross, and that during all that time he treated him with the utmost kindness!