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16 Jesus answered them, and He that speaketh himbut his that sent me.
but he that seeketh his glory 17 If any man will do his that sent him, the same is true, will, he shall know of the doc- and no unrighteousness is in trine, whether it be of God, or him. whether I speak of myself. 19 Did not Moses give you
The word rendered letters signifies heart is right in the sight of God, will learning, or scriptures. It here, doubt- feel that the doctrine is true. less, refers to the knowledge of the any man will do his will ; if any one Jewish Scriptures. The Jews culti- is disposed to obey the will of God; vated no other learning; and the Sa- that is, is truly pious. To such a viour had probably been explaining person the doctrine of Christ comsome portions of the Old Testament. mends itself as a source of light and See the preceding verse. Compare spiritual strength, so fitted to the Luke 4:16. || Huring nerer learned. wants of men, that the author of the Jesus had not been taught by the doc- doctrine is perceived to be the author tors of the law, nor gone through of the human soul. ll of myself ; by their usual course of training. The my own suggestion and authority, question in this verse was asked, not apart from God. so much to express admiration at the Saviour's teaching, as to create doubts REFLECTION. What a recommenin the minds of the cominon people, dation is this of the gospel! and how and to hinder them from receiving his strong a proof of its truth! Of what doctrines.
human system of morals and religion 16. Jesus answered them, &c. Je-can our Saviour's remark be made ? sus saw the design of the inquiry, and Between the doctrines of Christianity proceeded to show whence his doc- and the nature of man there is entire trine originated, and to present proofs harmony. His highest necessities that it was the truth, derived from here find an ample supply ; his highGod. || My doctrine; my instruc- est desires, full gratification. And all tion, the sentiments which I deliver the gratification which Christianity || Is not mine, &c.; is not to be re- imparts, tends to the elevation of the garded mine, so much as God's, by soul in true worth. whose authority I act. My instructions were not "devised by myself, ir- 18. Another argument for the truth respectively of the Father; but are of his doctrine Jesus adduced from the instructions which he himself his own manner of proceeding; name. approves and sanctions. Jesus thus ly, his not seeking honor for himself, met the objection which was couched but for the Father who had sent him. in the inquiry of the preceding verse. Here was a proof of sincerity and The leading Jews knew that he had probity. He that speaketh of himself ; not been instructed in the Scriptures that is, by his own authority, not beby their teachers. Jesus declared, ing sent from God. || Is true; upthat his doctrine descended from right and worthy of confidence. || Un. heaven.
righteousness ; deception. Jesus did 17, 18. In these two verses, our not seek honor for himself, but for Lord presented two reasons in con- God. All his actions showed a sufirmation of his professing to teach on preme regard for the diyine glory: ly what was agreeable to God's will. Hence, confidence ought to be placed The first reason is, that his doctrine in his instructions. itself is such as commends itself to a 19. Did not Moses give you the pious mind; and every one whose law ? Jesus had declared, that a truly
the law, and yet none of you and said, Thou hast a devil : keepeth the law? Why go ye who goeth about to kill about to kill me?
thee ? 20 The people answered 21 Jesus answered and said pious state of mind could judge cor- fectly just charge against them of rectly respecting his doctrine. He disregard to their legislator. || None now brings distinctly to view the irre- of you keepeth the law; neither acligious spirit of the Jews, as dis- cording to its letter, nor according qualifying them to pass a righteous to its spirit. Because, though the judgment. Though they professed law enjoined that no work should be to reverence the law of Moses, yet done on the Sabbath, yet circumcision they were indulging a teinper of mind was performed on the Sabbath, and towards Jesus utterly at variance the healing applications were attendwith the law. Jesus knew that they ed to. The spirit also which they were cherishing desires for his death; cherished towards Jesus was a gross and they pretended that he was a vio- violation of the law of Moses. || Why lator of the Sabbath, because he had go ye about? why do ye make enhealed on that day. This accusation deavors ? Jesus showed to be a most unreason. 20. The people answered ; not the able one, even when examined by persons to whom Jesus directed the their own practices. Thus they had preceding remarks, but the common no just ground for seeking his death. people, the multitude, as distinguishTheir desire arose from hatred to him. ed from the principal men. | Thou In respect to the accusation of his hast a devil. As those who were said having violated the Sabbath, there to be possessed by a demon were, in were various kinds of labor, and par- most instances, deranged persons, the ticularly the performance of circum- idea here expressed was, that Jesus cision and the healing connected with was beside himself. Compare 10: it, to which they thought it proper to 20. Of course, the language was attend on the Sabbath. If there was highly reproachful. Compare, also, no wrong in attending on that day 8:48. || Who goeth about to kilí to circumcision and to the healing thee ? The common people spoke which then became necessary, how sincerely. They, having, many of could there be wrong in Jesus' mi- them, come from other parts of the raculously healing a sick man on that land, had not sought the life of Jesus, day? Why should they seek to put and they were probably not yet acJesus to death for healing on the quainted with the designs of the prinSabbath, while they felt themselves cipal men. iustified in performing cures on the 21. Jesus answered. He paid no Sabbath ?
attention to the reproachful language Another view of the connection of the crowd, nor corrected their mismay be presented. The endeavors take in respect to the feelings which of the Jews to effect the death of had been cherished towards him. Jesus indicated in them a spirit hos. He continued his remarks to those tile to the precepts of Moses. For with whom he had been speaking, not Moses had inculcated the love of noticing this interruption; and vinone's neighbor ; yet they manifested dicated himself against their charge à spirit towards Jesus utterly at vari- that he had violated the Sabbath. ance with that injunction, in their | One work; the cure of the man at seeking to put him to death. And Bethesda. See 5:8. || Murvel; are therefore, if they would accuse Jesus surprised at it, as though it was of having disregarded the law of Mo- highly wrong, because it was done on ses in respect to the Sabbath, he could the Sabbath. bring a far more weighty and a per
unto them, I have done one 24 Judge not according to work, and ye all marvel. the appearance, but judge righ
22 Moses therefore gave unto teous judgment. you circumcision, (not because 25 Then said some of them it is of Moses, but of the fathers;) of Jerusalem, Is not this he and ye on the Sabbath-day cir- whom they seek to kill ? cumcise a man.
26 But lo, he speaketh bold23 If a man on the Sabbath- ly, and they say nothing unto day receive circumcision, that him. Do the rulers know inthe law of Moses should not be deed that this is the
Christ? broken; are ye angry at me, 27 How beit, we know this because I have made a man man, whence he is: but when every whit whole on the Sab- Christ cometh, no man knoweth bath-day?
whence he is.
22. Therefore. This word should make a just decision, according to stand in the preceding verse, as hav- right principles. In attending to ciring reference to the work there alluded cumcision on the Sabbath, the Jews to; so that the last clause of that furnished an appearance, an outward verse would be as follows:-" and show, of regard to the law which reye all therefore con account of it] quired this ceremony on the eighth marvel.” In the original, the words day; and they professed that the law so stand as to warrant this view; and of circumcision was superior to the the connection requires it. I Gave law of the Sabbath, and might thereunto you ; enjoined on you. " || Not fore set it aside. Now, a righteous because, &c. The word translated examination of the matter would have because would here be more properly brought them to the conclusion that translated that. The idea of the Sa- there might be other duties, besides viour in this clause was, “ I do not circumcision, which would be lawful mean to say that it originated with on the Sabbath, if occasion required. Moses; it came from the patriarchs, Among these might certainly be plaparticularly Abraham.” See Gen. 17 ced the duties of mercy and benevo10. The Jews were the habit of lence. And if they should make a referring all their religious customs to candid comparison between the bustle Moses. In accordance with the cur- that had become connected with cirrent inode of speaking, Jesus had cumcision, and the instance of healing said, “ Moses enjoined on you circum- which Jesus had performed, they cision." He then added, “ not that it could not fail to see that the advancame from Moses; it came from the tage, so far as reverence for the Sabfathers of the nation.” || A man. The bath was concerned, was altogether word thus rendered is applicable to a in his favor. Compare Matthew 12: child as well as to a man, meaning a 1–8. human being. See 16: 21.
26. The rulers; members of the 23. Thut the laro of Moses; that Sanhedrim and other distinguished is, the law respecting circumcision, men among the Jews. which required that this ceremony 27. Whence he is; that is, as to should be performed on the eighth parentage and as to the place of his day after the birth of the child. || Eo- origin. See verse 41; also, 6: 42. ery whit; entirely. || Whole; healed. || Christ; the Messiah. ll No man For a view of the argument contained knoweth whence he is. While many in this verse, see on v. 19.
of the Jews believed that the Messiah 24. Judge righteous judgment; I would be born in Bethlehem, of the
28 Then cried Jesus in the 32 The Pharisees heard that temple, as he taught, saying, Ye the people murmured such things both know me, and ye know concerning him : and the Pharwhence I am: and I am not isees and the chief priests sent come of myself, but he that sent officers to take him. me is true, whom ye know not. 33 Then said Jesus unto
29 But I know him; for I am them, Yet a little while am I from him, and he hath sent me. with you, and then I go unto
30 Then they sought to take him that sent me. him: but no man laid hands on 34 Ye shall seek me, and him, because his hour was not shall not find me: and where I yet come.
am, thither ye cannot come. 31 And many of the people
35 Then said the Jews among believed on him, and said, When themselves, Whither will he go, Christ cometh, will he do more that we shall not find him? will he miracles than these which this go unto the dispersed among the man hath done?
Gentiles, and teach the Gentiles? family of David (see v. 42, and Matt. and designs in sending me you are 2:5), others supposed that he would not acquainted. suddenly appear, and that no one 29. But I know him ; I have an inwould be able to give an account of timate acquaintance with him, as to his origin. This latter opinion seems his character and his designs. to have been held by some who were 30. His hour; the precise time at this time in the crowd. There is when Jesus should be delivered up reason, also, to believe, that some of to his adversaries. the Jews expected that the Messiah 31. Believed on him; expressed a would retire, for a considerable time, conviction that he was the Messiah. from the notice of men, and then sud- Their conviction, however, needed to denly make his appearance without be confirmed; and in many instances any one's knowing whence he pro- it was destitute of that true love to ceeded. On various points there was, Jesus which would admit, in all its doubtless, among the Jews, a vague, fulness, his claim to their obedience. unsettled state of opinion.
32. Murmured. See on v. 12. || To 28. Ye both know me, and ye know take him; to watch an opportunity whence I am. Referring to their own when they might seize him without remark, Jesus acknowledged that he exciting the multitude. was not a stranger among them; that 33. Unto them; to the same comthey did indeed
know his person, and pany with whom he had been conhis origin (see 6 : 42), and the place versing, not particularly to the officers of his early residence (see v. 41). who had been sent to apprehend him. || And. The original word may here Those officers, doubtless, heard his be rendered yet, or but. Though remarks, and he had reference to them they knew his human origin and resi- as well as to others. dence, yet he had actually come forth 34. Ye shall seek me; the time is by divine authority; and He, by coming when you will long for the whose authority he had come, was Messiah, but in vain. indeed true, worthy of confidence ; 35. The dispersed among the Genand therefore the testimonies which tiles. Those Jews who did not live sustained the claims of Jesus ought in Palestine, but among the Gentiles, to have been received. | Whom ye were called the dispersion, or the disknow not; with whose real character persed oncs, that is, those who were
36 What manner of saying is of his belly shall flow rivers of this that he said, Ye shall seek living water. me, and shall not find me : and 39 (But this spake he of the where I am, thither ye cannot Spirit, which they that believe come?
on him should receive, for the 37 In the last day, that great Holy Ghost was not yet given, day of the feast, Jesus stood and because that Jesus was not yet cried, saying, If any man thirst, glorified.) let him come
unto me, and 40 Many of the people theredrink.
fore, when they heard this say38 He that believeth on me, ing, said, Of a truth this is the as the Scripture hath said, out Prophet. scattered abroad. Compare James 1 : every person who should truly believe 1. 1 Peter 1:). Of such Jews there in him would have in himself a founwere many, particularly in Egypt, tain of lasting bliss; he would possess Syria, and Asia Minor.
real and everlasting happiness. Or, 37. That great day of the feast. to speak figuratively, there would be The closing day of this festival was in him a well-spring of lasting bliss, also the last of the annual festivals. from which spring would flow forth What ceremonies distinguished this refreshing streams, making him ever day, and made it a day of greater happy. The figure is nearly the same pomp than the preceding, is not as that which occurs in İs. 58:11, known. Probably, however, the cere- where a good man is likened to a mony of drawing water from the well-watered garden and to a spring fountain Siloam, and carrying it in of water – emblems of a flourishing, procession to the altar, was repeated happy condition. The bliss which with peculiar solemnity. It was this Jesus would give, is represented as ceremony, apparently, which suggest continual, arising from a perennial ed to Jesus the language contained spring, and enduring forever. Comin this verse and the next. Il If any pare 4: 14. This happy condition, man thirst ; if a man feel that he is Jesus remarked, would be in accorddestitute of true happiness, and if he ance with what the Scripture hath said. earnestly desire it, as one who has the He here referred to the general testi. feeling of natural thirst and longs for mony of the Scripture, rather than to water. || And drink ; receive a sup- any particular declaration, that the ply for his wants. The idea which the followers of the Messiah would be Saviour wished to impress was, that truly happy. true bliss could be derived from him, 30. Not yet given; that is, comand only from him. Compare 6 : 55 paratively ; not in such copious meas–58.
ures as after the ascension of Jesus. 38. Out of his belly. It was usual, | || Glorified; exalted from a suffering among the sacred writers, to mention condition to the glorious state in which a part of the human body for the whole he was, as head over all things to the person. The meaning of the expres- church, to send forth the influence of sion here used is simply this, from the Spirit. See Ps. 110:1. John him. || Rivers; streams. The word 14: 16. 16:7-15. Acts 2: 4. Eph. in the original is applicable to smaller 1: 20—23. 4: 8. streams as well as to large rivers. 40. The Prophet. The Jews were || Living water; ever-flowing water, expecting that some one of the an. which would furnish continual re- cient prophets would make his apfreshment. The idea of the Saviour pearance at the time of the Messiah, in this figurative language was, that to introduce him and to assist him.