he would ascend to God. vi. 62. 34. Ye shall seek me. Compare ch. This probably means simply, ye shall seek the Messiah. Such shall be your troubles, such the calamities that shall com on the nation, that you will earnestly desire the coming of the Messiah. You will seek for a deliverer, and will look for him that he may bring deliverance. This does not mean that they would seek for Jesus, and not be able to find him; but that they would desire the aid and coming of the Messiah, and would be disappointed. Jesus speaks of himself as the Messiah, and his own name as synonymous with the Messiah. See Notes on Matt. xxiii. 39. Jews dwelling in almost every land. There were multitudes in Egypt, in Asia Minor, in Greece, in Rome, &c., and in all these places they had synagogues. The question which they asked was, whether he would leave an ungrateful country, and go into those distant nations, and teach them. Gentiles. In the original, Greeks. All those who were not Jews were called Greeks, because they were chiefly acquainted with those heathens only who spake the Greek language. It is remarkable that Jesus returned no answer to these inquiries. He rather chose to turn off their minds from a speculation about the place to which he was going, to the great affairs of their own personal salvation. 37. In the last day. The eighth day of the festival. That great day. The day of the holy convocation, or solemn assembly. Lev. xxiii. 36. This seems to have been called the great day, 1. Because of the solemn assembly, and because it was the closing scene. 2. Because, according to their traditions, on the previous days they offered sacrifices for the heathen nations as well as for themselves, but on this day for the Jews only. (Lightfoot.) 3. Because, on this day, they abstained from all servile labour, Lev. xxiii. 36, and regarded it as a holy day. 4. On this day they finished the reading of the law, which they commenced at the begin Shall not find me. Shall not find the Messiah. He will not come according to your expectations to aid you. See Notes on Matt. xxiv. ¶ Where I am. This whole clause is to be understood as future, though the words am and cannot are both in the present tense. The meaning is, where I shall be, you will not be able to come. That is, he, the Messiah, would be in heaven; and though they would earnestly desire his presence and aid to save the city and nation from the Romans, yet they would not be able to obtain it, represented here by their not being able to come to him. This does not refer to their individual salvation, but to the deliverance of their nation. It is not true of individual sinners that they seek Christing of the feast. 5. Because on this day in a proper manner, and are not able to find him. But it was true of the jewish nation that they looked for the Messiah, and sought his coming to deliver them, but he did not come. 35. The dispersed among the Gentiles. To the Jews scattered among the Gentiles, or living in distant parts of the earth. It is well known that at that time there were probably occurred the ceremony of drawing water from the pool of Siloam. On the last day of the feast it was customary to perform a solemn ceremony in this manner : The priest filled a golden phial with water from the fount of Šiloam (see Note ch. ix. 7), which was borne with great solemnity, attended with the clangor of trumpets through the gate of 38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 1 Ch. iv. 14. Prov. xviii. 4. Isa. lviii. 11. 39 (But this spake he of the 2 Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; be 2 Ch. xvi. 7. Isa. Ixiv. 3. Joel ii. 28. Acts ii. 17, 33. spring of water, whose waters fail not." See also Isa. xliv. 3, 4. Joel iii. 18. the temple; and, being mixed with wine, was poured on the sacrifice on the altar. What was the origin of this custom is Out of his belly. Out of his midst, or unknown. Some suppose, and not im- out of his heart. The word belly is often probably, that it arose from an improper put for the midst of a thing, the centre, understanding of the passage in Isa. xii. and the heart. Matt. xii. 40. It means, 3. It is certain that no such ceremony is here, that from the man shall flow; that commanded by Moses. It is supposed to is, his piety shall be of such a nature that be probable that Jesus stood and cried it shall extend its blessings to others; it while they were performing this ceremony, shall be like a running fountain; perhaps that he might, I. Illustrate the nature of in allusion to statues, or ornamented reserhis doctrine by this; and, 2. Call off their voirs in gardens, in which pipes were attention from a rite that was uncommand-placed, from which water was continually ed, and that could not confer eternal life. Jesus stood. In the temple, in the midst of thousands of the people. If any man thirst. Spiritually. If any man feels his need of salvation. See ch. iv. 13, 14. Matt. v. 6. Rev. xxii. 17. The invitation is full and free to all. ¶ Let him come unto me, &c. Instead of depending on this ceremony of drawing water, let him come to me, the Messiah, and he shall find an ever-abundant supply for all the wants of his immortal soul. 38. He that believeth on me. He that acknowledges me as the Messiah, and trusts in me for salvation. As the scripture hath said. This is a difficult expression, from the fact that no such expression as follows is to be found literally in the Old Testament. Some have proposed to connect it with what precedes: "He that believeth on me, as the Old Testament has commanded, or required." But to this there are many objections. The natural and obvious meaning here is doubtless the true one; and Jesus probably intended to say, not that there was any particular place in the Old Testament that affirmed this in so many words, but that this was the substance of what the scriptures taught, or this was the spirit of their declarations. Hence the Syriac translates it in the plural, "the scriptures." Probably there is a reference more particularly to Isa. lviii. 11, than to any other single passage: "Thou shalt be like a watered garden, and like a And flowing. The Jews used the same figure: 39. Of the Spirit. Of the Holy Spirit, that should be sent down to attend their preaching, and to convert sinners. ¶ Was not yet given. Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets. But that abundant and full effusion which the apostles were permitted afterwards to behold had not yet been given. See Acts ii.; x. 44, 45. ¶Jesus was not yet glorified. Jesus had not yet ascended to heaven, to the glory and honour that awaited him there. It was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after the death of Jesus, as that death was the procuring cause of this great blessing. Hence he said, ch. xvi. 7," It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." See also ver. 8-12, and ch. xiv. 16, 17, 26. Compare Eph. iv. 8-11. 40. The prophet. That is, the prophet whom they expected to precede the coming of the Messiah, either Elijah or Jeremiah. See Matt. xvi. 14. 41, 42. See Matt. ii. 4-6. ¶ Where David was. 1 Sam. xvi. 1–4. 45, 46. The officers. Those who had been appointed, ver. 32, to take him. It seems that Jesus was in the midst of the people, addressing them, and that they happened to come at the very time in which he was speaking. They were so impressed and awed with what he said, that they dared not to take him. There have been few instances of eloquence like this. His speaking had so much evidence of truth, so much proof that he was from God, and was impressive and per 43 So there was a division among the people because of him. 44 And some of them would have taken him; but no man laid hands on him. 45¶Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him ? 46 The officers answered, Never 7 man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? Luke iv. 22. suasive, that they were convinced of his innocence, and they dared not touch him to execute their commission. We have here, 1. A remarkable testimony to the commanding eloquence and truth of Jesus. 2. Wicked men may be awed and restrained by the presence of a good man, and by the evidence that he speaks that which is true. 3. God can preserve his friends. Here were men sent for a particular purpose. They were armed with power. They were commissioned by the highest authority of the nation. On the other hand, Jesus was without arms or armies, and without external protection. Yet, in a manner which the officers and the high priests would have little expected, he was preserved. So, in ways we little expect, God will defend and deliver us, when in the midst of danger. 4. No prophet, apostle, or minister, has ever spoken the truth with as much power, grace, and beauty, as Jesus. It should be ours, therefore, to listen to his words, and to sit at his feet and learn heavenly wisdom. 47. Are ye also deceived? They set down the claims of Jesus as of course an imposture. They did not examine, but were, like thousands, determined to believe that he was a deceiver. Hence they did not ask them whether they were convinced, or had seen evidence that he was the Messiah; but with mingled contempt, and envy, and anger, asked if they were also deluded. Thus many assume religion to be an imposture; and when one becomes a Christian, they assume at once 48 Have any of the rulers' or of the Pharisees believed on him? 49 But this people who knoweth not the law are cursed. 1 Ch. xii. 42. Jer. v. 4, 5. 1 Cor. i. 26. that he is deceived, that he is the victim of foolish credulity or superstition, and treat him with ridicule or scorn. Candour would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candour in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God. 48. The rulers. The members of the sanhedrim, who were supposed to have control over the religious rites and doctrines of the nation. The Pharisees. The sect possessing wealth, and office, and power. The name Pharisees sometimes denotes those who were high in honour and authority. This shows the rule by which they judged of religion: 1. They claimed the right of regulating the doctrines and rites of religion. 2. They repressed the liberty of private judgment, stifled investigation, assumed that a new doctrine must be heresy, and laboured to keep the people in inglorious bondage. 3. They treated the new doctrine of Jesus with contempt, and thus attempted to put it down, not by argument, but by contempt, and especially because it was embraced chiefly by the common people. This is the way in which doctrines contrary to the truth of God have been uniformly supported in the world; this is the way in which new views of truth are met, and this the way in which those in ecclesiastical power often attempt to lord it over God's heritage, and to repress the investigation of the bible. 49. This people. The word here translated people is the one commonly rendered the multitude. It is a word expressive of contempt, or, as we would say, the rabble. It denotes the scorn which they felt that the people should presume to judge for themselves in a case pertaining to their own salvation. Who knoweth not the law. Who have not been instructed in the schools of the Pharisees, and been taught to interpret the Old Testament as they had. They supposed that any who believed on the humble and despised Jesus must be of course ignorant of the 50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 2 Ch. iii. 1, 2; xix. 39. 3 To him. true doctrines of the Old Testament, as they held that a very different Messiah from him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which the Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever presented to man that in a proper manner regarded the poor, the ignorant, and the needy. Philosophers and Pharisees, in all ages, have looked on them with contempt. Are cursed. Are execrable; are of no account; are worthy only of contempt and perdition. Some suppose that there is reference here to their being worthy to be cut off from the people for believing on him, or worthy to be put out of the synagogue. See ch. ix. 22. But it seems to be an expression only of contempt; a declaration that they were a rabble, ignorant, unworthy of notice, and going to ruin. Observe, however, 1. That of this despised people were chosen most of those who became Christians. 2. That if the people were ignorant, it was the fault of the Pharisees and rulers. It was their business to see that they were taught. 3. There is no way so common of attempting to oppose Christianity as by ridiculing its friends as poor, and ignorant, and weak, and credulous. As well might food, and raiment, and friendship, and patriotism, be held in contempt because the poor need the one, or possess the other. 50. Nicodemus. See ch. iii. 1. One of them. That is, one of the great council, or sanhedrim. God often places one or more pious men in legislative assemblies to vindicate his honour and his law. And he often gives a man grace on such occasions boldly to defend his cause, to put men upon their proof, and to confound the proud and the domineering. We see in this case, also, that a man, at one time timid and fearful, may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man entrusted with authority or office, fearlessly to defend the truth of God; and when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender. 51. Doth our law, &c. The law required justice to be done, and gave every nan an opportunity of a fair and impartial trial. Exod. xxiii. 1, 2. Lev. xix. 15, 16. Deut. xix. 15, 18. Their condemnation of Jesus was a violation of every rule of right. He was not arraigned, was not Leard in self-defence, and not a single witness was adduced. Nicodemus demanded that justice should be done, and that he should not be condemned until he had had a fair trial. Every man should be presumed to be innocent until he is proved to be guilty. This is a maxim of law, and this is a most just and proper precept in our judgments in private life. 52. Art thou also of Galilee? Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well he was not of Galilee, but they meant to ask whether he also had become a follower of the despised Galilean. Ridicule is not argument, and there is no demonstration in a jibe; but unhappily this is the only weapon which the proud and haughty often use in opposing religion. Ariseth no prophet. That is, there is no prediction that any prophet should come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Compare ch. i. 46. They assumed, therefore, that Jesus could not be the Christ. revile Jesus as a Samaritan, &c. 48; and seek to destroy him for supposed blasphemy, 49–59. JESUS went unto the mount of 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, this woman was taken in adultery; 4 They say unto him, Master, in the very act. 53. And every man, &c. There is every mark of confusion and disorder in this breaking up of the sanhedrim. It is possible that some of the Sadducees might have joined Nicodemus in opposing the Pharisees, and thus increased the disorder. It is a most instructive and melancholy exhibition of the influence of pride, envy, contempt, and anger, when brought to bear on an inquiry, and when they are manifestly opposed to candour, to argument, and to truth. So wild and furious are the passions of men when they oppose the person and claims of the Son of God! It is remarkable, too, how God accomplishes his purposes. They wished to destroy Jesus. God suffered their passions to be excited, a tumult to ensue, the assembly thus to break up in disorder, and Jesus to be safe, for his time had not yet come. The wrath of man shall praise him: the remainder of wrath shall he restrain. Psa. lxxvi. 10. CHAPTER VIII. 1. Mount of Olives. The mountain about a mile directly east of Jerusalem. See Note, Matt. xxi. 1. This was the place in which Jesus probably often passed the night when attending the feasts at Jerusalem. The garden of Gethsemane, to which he was accustomed to resort, ch. xviii. 2, was on the western side of that mountain; and Bethany, the abode of Martha and Mary, on its east side. Ch. xi. 1. |
