John 7:1–24

We have here, I. The reason given why Christ spent more of his time in Galilee than in Judea (Joh 7:1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, Joh 5:16. They thought to be the death of him, either by a popular tumult or by a legal prosecution, in consideration of which he kept at a distance in another part of the country, very much out of the lines of Jerusalem's communication. It is not said, He durst not, but, He would not, walk in Jewry; it was not through fear and cowardice that he declined it, but in prudence, because his hour was not yet come. Note, 1. Gospel light is justly taken away from those that endeavour to extinguish it. Christ will withdraw from those that drive him from them, will hide his face from those that spit in it, and justly shut up his bowels from those who spurn at them. 2. In times of imminent peril it is not only allowable, but advisable, to withdraw and abscond for our own safety and preservation, and to choose the service of those places which are least perilous, Mat 10:23. Then, and not till then, we are called to expose and lay down our lives, when we cannot save them without sin. 3. If the providence of God casts persons of merit into places of obscurity and little note, it must not be thought strange; it was the lot of our Master himself. He who was fit to have sat in the highest of Moses's seats willingly walked in Galilee among the ordinary sort of people. Observe, He did not sit still in Galilee, nor bury himself alive there, but walked; he went about doing good. When we cannot do what and where we would, we must do what and where we can. II. The approach of the feast of tabernacles (Joh 7:2), one of the three solemnities which called for the personal attendance of all the males at Jerusalem; see the institution of it, Lev 23:34, etc., and the revival of it after a long disuse, Neh 8:14. It was intended to be both a memorial of the tabernacle state of Israel in the wilderness, and a figure of the tabernacle state of God's spiritual Israel in this world. This feast, which was instituted so many hundred years before, was still religiously observed. Note, Divine institutions are never antiquated, nor go out of date, by length of time: nor must wilderness mercies ever be forgotten. But it is called the Jews' feast, because it was now shortly to be abolished, as a mere Jewish thing, and left to them that served the tabernacle. III. Christ's discourse with his brethren, some of his kindred, whether by his mother or his supposed father is not certain; but they were such as pretended to have an interest in him, and therefore interposed to advise him in his conduct. And observe, 1. Their ambition and vain-glory in urging him to make a more public appearance than he did: "Depart hence," said they, "and go into Judea (Joh 7:3), where thou wilt make a better figure than thou canst here." (1.) They give two reasons for this advice: [1.] That it would be an encouragement to those in and about Jerusalem who had a respect for him; for, expecting his temporal kingdom, the royal seat of which they concluded must be at Jerusalem, they would have had the disciples there particularly countenanced, and thought the time he spent among his Galilean disciples wasted and thrown away, and his miracles turning to no account unless those at Jerusalem saw them. Or, "That thy disciples, all of them in general, who will be gathered at Jerusalem to keep the feast, may see thy works, and not, as here, a few at one time and a few at another." [2.] That it would be for the advancement of his name and honour: There is no man that does any thing in secret if he himself seeks to be known openly. They took it for granted that Christ sought to make himself known, and therefore thought it absurd for him to conceal his miracles: "If thou do these things, if thou be so well able to gain the applause of the people and the approbation of the rulers by thy miracles, venture abroad, and show thyself to the world. Supported with these credentials, thou canst not fail of acceptance, and therefore it is high time to set up for an interest, and to think of being great." (2.) One would not think there was any harm in this advice, and yet the evangelist noted it is an evidence of their infidelity: For neither did his brethren believe in him (Joh 7:5), if they had, they would not have said this. Observe, [1.] It was an honour to be of the kindred of Christ, but no saving honour; they that hear his word and keep it are the kindred he values. Surely grace runs in no blood in the world, when not in that of Christ's family. [2.] It was a sign that Christ did not aim at any secular interest, for then his kindred would have struck in with him, and he would have secured them first. [3.] There were those who were akin to Christ according to the flesh who did believe in him (three of the twelve were his brethren), and yet others, as nearly allied to him as they, did not believe in him. Many that have the same external privileges and advantages do not make the same use of them. But, (3.) What was there amiss in the advice which they gave him? I answer, [1.] It was a piece of presumption for them to prescribe to Christ, and to teach him what measures to take; it was a sign that they did not believe him able to guide them, when they did not think him sufficient to guide himself. [2.] They discovered a great carelessness about his safety, when they would have him go to Judea, where they knew the Jews sought to kill him. Those that believed in him, and loved him, dissuaded him from Judea, Joh 11:8. [3.] Some think they hoped that if his miracles were wrought at Jerusalem the Pharisees and rulers would try them, and discover some cheat in them, which would justify their unbelief. So. Dr. Whitby. [4.] Perhaps they were weary of his company in Galilee (for are not all these that speak Galileans?) and this was, in effect, a desire that he would depart out of their coasts. [5.] They causelessly insinuate that he neglected his disciples, and denied them such a sight of his works as was necessary to the support of their faith. [6.] They tacitly reproach him as mean-spirited, that he durst not enter the lists with the great men, nor trust himself upon the stage of public action, which, if he had any courage and greatness of soul, he would do, and not sneak thus and skulk in a corner; thus Christ's humility, and his humiliation, and the small figure which his religion has usually made in the world, have been often turned to the reproach of both him and it. [7.] They seem to question the truth of the miracles he wrought, in saying, "If thou do these things, if they will bear the test of a public scrutiny in the courts above, produce them there." [8.] They think Christ altogether such a one as themselves, as subject as they to worldly policy, and as desirous as they to make a fair show in the flesh; whereas he sought not honour from men. [9.] Self was at the bottom of all; they hoped, if he would make himself as great as he might, they, being his kinsmen, should share in his honour, and have respect paid them for his sake. Note, First, Many carnal people go to public ordinances, to worship at the feast, only to show themselves, and all their care is to make a good appearance, to present themselves handsomely to the world. Secondly, Many that seem to seek Christ's honour do really therein seek their own, and make it serve a turn for themselves. 2. The prudence and humility of our Lord Jesus, which appeared in his answer to the advice his brethren gave him, Joh 7:6-8. Though there were so many base insinuations in it, he answered them mildly. Note, Even that which is said without reason should be answered without passion; we should learn of our Master to reply with meekness even to that which is most impertinent and imperious, and, where it is easy to find much amiss, to seem not to see it, and wink at the affront. They expected Christ's company with them to the feast, perhaps hoping he would bear their charges: but here, (1.) He shows the difference between himself and them, in two things: - [1.] His time was set, so was not theirs: My time is not yet come, but your time is always ready. Understand it of the time of his going up to the feast. It was an indifferent thing to them when they went, for they had nothing of moment to do either where they were, to detain them there, or where they were going, to hasten them thither; but every minute of Christ's time was precious, and had its own particular business allotted to it. He had some work yet to do in Galilee before he left the country: in the harmony of the gospels betwixt this motion made by his kindred and his going up to this feast comes in the story of his sending forth the seventy disciples (Luk 10:1, etc.), which was an affair of very great consequence; his time is not yet, for that must be done first. Those who live useless lives have their time always ready; they can go and come when they please. But those whose time is filled up with duty will often find themselves straitened, and they have not yet time for that which others can do at any time. Those who are made the servants of God, as all men are, and who have made themselves the servants of all, as all useful men have, must not expect not covet to be masters of their own time. The confinement of business is a thousand times better than the liberty of idleness. or, it may be meant of the time of his appearing publicly at Jerusalem; Christ, who knows all men and all things, knew that the best and most proper time for it would be about the middle of the feast. We, who are ignorant and short-sighted, are apt to prescribe to him, and to think he should deliver his people, and so show himself now. The present time is our time, but he is fittest to judge, and, it may be, his time is not yet come; his people are not yet ready for deliverance, nor his enemies ripe for ruin; let us therefore wait with patience for his time, for all he does will be most glorious in its season. [2.] His life was sought, so was not theirs, Joh 7:7. They, in showing themselves to the world, did not expose themselves: "The world cannot hate you, for you are of the world, its children, its servants, and in with its interests; and no doubt the world will love its own;" see Joh 15:19. Unholy souls, whom the holy God cannot love, the world that lies in wickedness cannot hate; but Christ, in showing himself to the world, laid himself open to the greatest danger; for me it hateth. Christ was not only slighted, as inconsiderable in the world (the world knew him not), but hated, as if he had been hurtful to the world; thus ill was he requited for his love to the world: reigning sin is a rooted antipathy and enmity to Christ. But why did the world hate Christ? What evil had he done to it? Had he, like Alexander, under colour of conquering it, laid it waste? "No, but because" (saith he) "I testify of it, that the works of it are evil." Note, First, The works of an evil world are evil works; as the tree is, so are the fruits: it is a dark world, and an apostate world, and its works are works of darkness and rebellion. Secondly, Our Lord Jesus, both by himself and by his ministers, did and will both discover and testify against the evil works of this wicked world. Thirdly, It is a great uneasiness and provocation to the world to be convicted of the evil of its works. It is for the honour of virtue and piety that those who are impious and vicious do not care for hearing of it, for their own consciences make them ashamed of the turpitude there is in sin and afraid of the punishment that follows after sin. Fourthly, Whatever is pretended, the real cause of the world's enmity to the gospel is the testimony it bears against sin and sinners. Christ's witnesses by their doctrine and conversation torment those that dwell on the earth, and therefore are treated so barbaro…

John 7:1-8 1. And after these things Jesus walked in Galilee; for he did not wish to walk in Judea, because the Jews sought to kill him. 2. And the setting up of tabernacles, a feast of the Jews, was at hand. 3. His brethren therefore said to him, Depart hence, and go away into Judea, that thy disciples also may see the works which thou dost. 4. For no man doth any thing in secret, and seeketh to become known; if thou dost these things, show thyself to the world. 5. For even his brethren did not believe in him. 6. Jesus therefore said to them, My time is not yet come, but your time is always ready. 7. The world cannot hate you, but me it hateth, because I testify of it that its works are evil. 8. Go you up to this feast. I go not up yet to this feast, because my time is not yet completed. 1. Jesus walked in Galilee. The Evangelist appears not to pursue a continued narrative, but to select out of what occurred at different times those events which were worthy of being related. He says that Christ sojourned for a time in Galilee, because he could not remain in safety anywhere among the Jews. If any person think it strange that Christ sought a place of concealment, who, by the mere act of his will, could break and render powerless all the efforts of his enemies, it is easy to reply, that he remembered the commission which he had received from the Father, and determined to confine himself within the limits which belonged to him as man; for, having taken upon him the form of a servant, he emptied himself, till the Father exalted him, (Philippians 2:6-8.) If it be objected that, as he knew the time of his death, which had been foreordained and determined in the purpose of God, [178] he had no reason for avoiding it, the former solution applies here also; for he conducted himself as a man who was liable to dangers, and, therefore, it was not proper that he should throw himself at random into dangerous situations. In encountering dangers, it is not our business to inquire what God has determined respecting us in his decree, but what he commands and enjoins on us, what our office requires and demands, and what is the proper method of regulating our life. Besides, while Christ avoided dangers, he did not turn aside a hairsbreadth from the course of duty; for to what purpose would life be maintained and defended, but that we may serve the Lord? We ought always to take care, therefore, that we do not, for the sake of life, lose the reasons for living. When a small and despised corner of Galilee grants a lodging to Christ, whom Judea cannot endure, we learn from it that piety and the fear of God are not always to be found in the chief places of the Church. 2. Now a feast of the Jews was at hand. Though I do not affirm it, yet it is probable that this happened during the second year after Christ's baptism. As to this feast, which the Evangelist mentions, it is not necessary at present to say much. For what purpose and use it was enjoined, Moses shows, (Leviticus 23:34.) It was, that by this annual ceremony the Jews might call to remembrance, that their fathers lived forty years in tabernacles, when they had no houses, that they might thus celebrate the grace of God displayed in their deliverance. We have formerly said that there were two reasons why Christ came to Jerusalem during this feast. One was, that, being subject to the Law, in order to redeem us all from its bondage, he wished to omit no part of the observation of it; and the other was, that, amidst a numerous and extraordinary assemblage of people, he had a better opportunity of advancing the Gospel. But now the Evangelist relates that Christ kept himself in retirement at Galilee, as if he did not intend to come to Jerusalem. 3. His brethren therefore said to him. Under the word brethren the Hebrews include all cousins and other relations, whatever may be the degree of affinity. He says that they mocked at Christ, because he shunned to be seen or known, and concealed himself in a mean and despised district of Judea. There is reason to doubt, however, if they were excited by ambition to desire that Christ should obtain celebrity. But granting this, still it is evident that they ridicule him, because they do not think that his conduct is rational and judicious; and they even upbraid him with folly, because, while he wishes to be something, he wants confidence in himself, and does not venture to appear openly before men. When they say, that thy disciples also may see, they mean not only his domestics, but all those whom he wished to procure out of the whole nation; for they add, "Thou wishest to be known by all, and yet thou concealest thyself." 4. If thou dost these things; that is, if thou aspirest to such greatness that all may applaud thee, direct towards thee the eyes of all. And they add, show thyself to the world, using the word world, as contrasted with the small number of persons among whom he was spending his time without honor. We might also draw from it another meaning. "If thou dost these things, that is, since thou art endued with so great power as to procure reputation for thyself by miracles, do not throw them away; for all that has been given to thee by God thou spendest here to no purpose, because there are none to bear thee testimony, or to hold thee in just estimation." Hence we perceive how great is the indolence of men in considering the works of God; for the relations of Christ would never have spoken in this manner, if they had not -- as it were -- trampled under foot the manifest proofs of his Divine power, which they ought to have beheld with the greatest admiration and reverence. What is here told us concerning Christ happens in daily experience, that the children of God suffer greater annoyance from their near relations than from strangers; for they are instruments of Satan which tempt, sometimes to ambition, and sometimes to avarice, those who desire to serve God purely and faithfully. But such Satans receive a vigorous repulse from Christ, who thus instructs us by his example, that we ought not to yield to the foolish wishes of brethren or relations. [179] 5. For even his brethren did not believe in him. Hence we infer how small is the value of carnal relationship; for the Holy Spirit stamps with a perpetual mark of infamy the relations of Christ, because, though convinced by the testimonies of so many works, they did not even then believe. Therefore, whosoever wishes to be thought to be in Christ, as Paul says, let him be a new creature, (2 Corinthians 5:17; Galatians 6:15;) for they who dedicate themselves wholly to God obtain the place of father, and mother, and brethren to Christ, and all others he utterly disavows, (Matthew 12:50.) So much the more ridiculous is the superstition of Papists, who, disregarding everything else in the Virgin Mary, extol her only on the ground of relationship, bestowing on her the title of the Mother of Christ, [180] as if Christ himself had not reproved the woman who exclaimed from the midst of the crowd, Blessed is the womb that bore thee, and the breasts that suckled thee; for Christ replied, Nay, rather, blessed are they who hear the word of God, (Luke 11:27, 28.) 6. My time is not yet come. There are some who erroneously interpret this as referring to the time of his death, for it denotes the time of his setting out on the journey to go to the feast. [181] He assures them that, in this respect, he differs from his relations. They may freely and without danger appear, at all hours, before the world, because the world is friendly and favorable to them; but he is in dread of his person, and justly, because the world is his mortal enemy. By these words he means that they do wrong in giving advice on a matter which they do not understand. 7. The world cannot hate you. When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world can only be purchased by a wicked consent to vices and to every kind of wickedness. But me it hateth, because I testify. The world here denotes men who are not born again, who retain their natural disposition; and accordingly he declares that all who have not yet been regenerated by the Spirit are Christ's adversaries. And why? Because he condemns their works And if we acquiesce in the decision of Christ, we are under the necessity of acknowledging that the whole nature of man is so sinful and wicked, that nothing right, or sincere, or good, can proceed from it. This is the only reason why any of us is pleased with himself, so long as he is in his natural state. Because I testify of it, that its works are evil. When Christ says that the world hateth him on this account, he means that the Gospel cannot be faithfully preached without summoning the whole world, as guilty, to the judgment-seat of God, that flesh and blood may thus be crushed and reduced to nothing, according to that saying, When the Spirit shall come, he will reprove the world of sin, (John 16:8.) We learn from it also, that so great is the pride natural to men, that they flatter and applaud themselves in their vices; for they would not kindle into rage, when they are reproved, were it not that they are blinded by excessive love of themselves, and on that account flatter themselves in their sins. Even among the vices of men, the chief and most dangerous is pride and arrogance. The Holy Spirit alone softens us, so as to endure reproofs patiently, and thus to offer ourselves willingly to be slain by the sword of the Church. Footnotes: [178] "Determine au conseil de Dieu." [179] "De nos parens." [180] "Le titre de Mere de Christ." [181] "De se mettre en chemin pour aller a la feste."

John 7:9-13 9. And having said these things, he remained in Galilee. 10. And when his brethren had gone up, then he also went up to the feast, not openly, but, as it were, in secret. 11. The Jews therefore sought him at the feast, and said, Where is he? 12. And there was much murmuring concerning him among the crowds; for some said, He is a good man, and others said, No, but he seduceth the multitude. 13. Yet no man spoke openly about him for fear of the Jews. 9. He remained in Galilee. The Evangelist here places before our eyes the cousins of our Lord Jesus Christ, [182] who, in compliance with ordinary customs, pretend to worship God, but yet are on friendly terms with unbelievers, and therefore walk without any alarm. On the other hand, he places before our eyes Christ himself, who hated by the world, comes secretly into the city, till the necessity arising out of his office compels him to show himself openly. But if there be nothing more wretched than to be separated from Christ, accursed be that peace which costs so high a price as to leave and abandon the Son of God. [183] 11. The Jews therefore sought him. Here we ought to consider what was the condition of the Church. For the Jews, at that time, gaped for the promised redemption like hungry men; yet, when Christ appears to them, they remain in suspense. Hence arose that murmuring and that variety of opinions. That they whisper secretly is an indication of the tyranny which the priests and scribes exercised over them. It is a shocking exhibition, indeed, that this Church, which was at that time the only Church on earth, is here represented to us as a confused and shapeless chaos. [184] They who rule, instead of pastors, hold the people oppressed by fear and terror, and throughout the whole body there is shameful desolation and lamentable disorder. By the Jews he means the common people, who, having been accustomed for two years to hear Christ, inquire about him, because he does not appear according to his custom. For when they say, Where is he? they describe a man whom they knew, and yet that word shows that they had not yet been earnestly moved, and that they always remained in doubt and suspense. 12. And there was much murmuring. He means that, wherever men were collected in crowds, as usually happens in large assemblies, they held secret conversations about Christ. The diversity of opinion, which is here related, proves that it is not a new evil, that men should differ in their opinions about Christ, even in the very bosom of the Church. And as we do not hesitate to receive Christ, who was formerly condemned by the greater part of his own nation, so we ought to be armed with the same kind of shield, that the dissensions which we see daily may not disturb us. Again, we may perceive how great is the rashness of men in the things of God. In a matter of no importance, they would not have taken so great liberty, but when the question relates to the Son of God and to his most holy doctrine, they immediately hasten to give judgment respecting it. So much the greater moderation ought we to maintain, that we may not thoughtlessly condemn our life with the eternal truth of God. And if the world holds us for impostors, let us remember that these are the marks and brands of Christ, provided that we show, at the same time, that we are faithful. This passage shows likewise that in a great multitude, even when the whole body is in a state of confusion, there are always some who think aright; but those few persons, whose minds are well regulated, are swallowed up by the multitude of those whose understandings are bewildered. 13. Yet no man spoke openly of him for fear of the Jews. By the Jews he here means the rulers, who had the government in their hands. They burned with such hatred against Christ, that they did not permit a word to be uttered on either side. Not that they were displeased at any reproaches which were heaped upon him, but because they could discover no better expedient than that his name should be buried in oblivion. Thus the enemies of the truth, after having found that they gain nothing by their cruelty, desire nothing more than to suppress the remembrance of him, and this object alone they strive to attain. That all were silent, being subdued by fear, was a proof of gross tyranny, as I have already said; for as unbridled licentiousness has no place in a well-regulated Church, so when all freedom is held oppressed by fear, it is a most wretched condition. But the power of our Lord Jesus Christ shone forth with greater and more wonderful brightness, when -- causing himself to be heard amidst armed foes, and amidst their furious resentment, and under so formidable a government -- he openly maintained and asserted the truth of God. Footnotes: [182] "Les cousins de nostre Seigneur Jesus Christ." [183] "De quitter et renoncer le Fils de Dieu." [184] "Comme un abysme de confusion et disordre;" -- "as a gulf of confusion and disorder."

John 7:14-19 14. And about the middle of the feast, Jesus went up into the temple, and taught. 15. And the Jews wondered, saying, How doth this man know letters, since he did not learn them? 16. Jesus answered them, and said, My doctrine is not mine, but that of him who sent me. 17. If any man wish to do his will, he shall know of the doctrine, if it be of God, or if I speak from myself. 18. He who speaketh from himself seeketh his own glory; but he who seeketh the glory of him who sent him is true, and there is no unrighteousness in him. 19. Did not Moses give you the law, and not one of you keepeth the law? Why do you seek to kill me? 14. Jesus went up into the temple. We now see that Christ was not so much afraid as to desist from the execution of his office; for the cause of his delay was, that he might preach to a very large assembly. We may sometimes, therefore, expose ourselves to dangers, but we ought never to disregard or omit a single opportunity of doing good. As to his teaching in the temple, he does so according to the ancient ordinance and custom; for while God commanded so many ceremonies, he did not choose that his people should be occupied with cold and useless spectacles. That their usefulness might be known, it was necessary that they should be accompanied by doctrine; and in this manner, external rites are lively images of spiritual things, when they take their shape from the word of God. But almost all the priests being at that time dumb, and the pure doctrine being corrupted by the leaven and false inventions of the scribes, Christ undertook the office of a teacher; and justly, because he was the great High Priest, as he affirms shortly afterwards, that he attempts nothing but by the command of the Father. 15. And the Jews wondered Those who think that Christ was received in such a manner as to be esteemed and honored are mistaken; for the wonder or astonishment of the Jews is of such a nature, that they seek occasion from it to despise him. For such is the ingratitude of men that, in judging of the works of God, they always seek deliberately an occasion of falling into error. If God acts by the usual means and in the ordinary way, those means which are visible to the eyes are -- as it were -- veils which hinder us from perceiving the Divine hand; and therefore we discern nothing in them but what is human. But if an unwonted power of God shines above the order of nature and the means generally known, we are stunned; and what ought to have deeply affected all our senses passes away as a dream. For such is our pride, that we take no interest in any thing of which we do not know the reason. How doth this man know letters? It was an astonishing proof of the power and grace of God, that Christ, who had not been taught by any master, was yet eminently distinguished by his knowledge of the Scriptures; and that he, who had never been a scholar, should be a most excellent teacher and instructor. But for this very reason the Jews despise the grace of God, because it exceeds their capacity. Admonished by their example, therefore, let us learn to exercise deeper reverence for God than we are wont to do in the consideration of his works. 16. My doctrine is not mine. Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, "When you see a teacher not trained in the school of men, know that I have been taught by God." For the reason why the Heavenly Father determined that his Son should go out of a mechanic's workshop, rather than from the schools of the scribes, was, that the origin of the Gospel might be more manifest, that none might think that it had been fabricated on the earth, or imagine that any human being was the author of it. Thus also Christ chose ignorant and uneducated men to be his apostles, and permitted them to remain three years in gross ignorance, that, having instructed them in a single instant, he might bring them forward as new men, and even as angels who had just come down from heaven. But that of him who sent me. Meanwhile, Christ shows whence we ought to derive the authority of spiritual doctrine, from God alone. And when he asserts that the doctrine of his Father is not his, he looks to the capacity of the hearers, who had no higher opinion of him than that he was a man. By way of concession, therefore, he allows himself to be reckoned different from his Father, but so as to bring forward nothing but what the Father had enjoined. The amount of what is stated is, that what he teaches in the name of his Father is not a doctrine of men, and did not proceed from men, so as to be capable of being despised with impunity. We see by what method he procures authority for his doctrine. It is by referring it to God as its Author. We see also on what ground, and for what reason, he demands that he shall be heard. It is, because the Father sent him to teach. Both of these things ought to be possessed by every man who takes upon himself the office of a teacher, and wishes that he should be believed. 17. If any man wish to do his will. He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: "Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from him. Why, then, dost thou press upon us that maxim, which we do not admit to thee, that thou teachest nothing but by the command of God?" Christ, therefore, replies that sound judgment flows from fear and reverence for God; so that, if their minds be well disposed to the fear of God, they will easily perceive if what he preaches be true or not. He likewise administers to them, by it, an indirect reproof; for how comes it that they cannot distinguish between falsehood and truth, [185] but because they want the principal requisite to sound understanding, namely, piety, and the earnest desire to obey God? This statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood. Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deuteronomy 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying, Knock, and it shall be opened to you, (Matthew 7:7.) On the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretences for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the hardihood to set God at defiance by general principles. One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure. We need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views. Or if I speak from myself. We ought to observe in what manner Christ wishes that a judgment should be formed about any doctrine whatever. He wishes that what is from God should be received without controversy, but freely allows us to reject whatever is from man; for this is the only distinction that he lays down, by which we ought to distinguish between doctrines. 18. He who speaketh from himself. Hitherto he has showed that there is no other reason why men are blind, but because they are not governed by the fear of God. He now puts another mark on the doctrine itself, by which it may be known whether it is of God or of man. For every thing that displays the glory of God is holy and divine; but every thing that contributes to the ambition of men, and, by exalting them, obscures the glory of God, not only has no claim to be believed, but ought to be vehemently rejected. He who shall make the glory of God the object at which he aims will never go wrong; he who shall try and prove by this touchstone what is brought forward in the name of God will never be deceived by the semblance of right. We are also reminded by it that no man can faithfully discharge the office of teacher in the Church, unless he be void of ambition, and resolve to make it his sole object to promote, to the utmost of his power, the glory of God. When he says that there is no unrighteousness in him, he means that there is nothing wicked or hypocritical, but that he does what becomes an upright and sincere minister of God. 19. Did not Moses give you the Law? The Evangelist does not give a full and connected narrative of the sermon delivered by Christ, but only a brief selection of the principal topics, which contain the substance of what was spoken. The scribes mortally hated him, [186] and the priests had been kindled into rage against him, because he had cured a paralytic; and they professed that this arose from their zeal for the Law. To confute their hypocrisy, he reasons, not from the subject, but from the person. All of them having freely indulged in their vices, as if they had never known any law, he infers from it that they are not moved by any love or zeal for the Law. True, this defense would not have been sufficient to prove the point. Granting that -- under a false pretense -- they concealed their wicked and unjust hatred, still it does not follow that Christ did right, if he committed any thing contrary to the injunction of the Law; for we must not attempt to extenuate our own blame by the sins of others. But Christ connects here two clauses. In the former, he addresses the consciences of his enemies, and, since they proudly boasted of being defenders of the Law, he tears from them this mask; for he brings against them this reproach, that they allow themselves to violate the Law as often as they please, and, therefore, that they care nothing about the Law. Next, he comes to the question itself, as we shall afterwards see; so that the defense is satisfactory and complete in all its parts. Consequently, the amount of this clause is, that no zeal for the Law exists in its despisers. Hence Christ infers that something else has excited the Jews to so great rage, when they seek to put him to death. In this manner we ought to drag the wicked from their concealments, whenever they fight again…

John 7:20-24 20. The multitude answered, and said, Thou hast a devil; who seeketh to kill thee? 21. Jesus answered, and said to them, I have done one work, and you all wonder. 22. Therefore Moses gave you circumcision, not because it is of Moses, but of the fathers, and on the Sabbath you circumcise a man. 23. If a man receives circumcision on the Sabbath, that the law of Moses may not be broken, are you offended at me, because I have completely cured a man on the Sabbath? 24. Judge not according to the appearance, but judge right judgment. 20. Thou hast a devil. The meaning is, "Thou art mad;" for it was a customary phrase among the Jews, who had been trained to the doctrine that, when men are excited to rage, or when they have lost sense and reason, they are tormented by the devil. And, indeed, as gentle and moderate chastisements are God's fatherly rods, so when He treats us with greater harshness and severity, He appears not to strike us with his own hand, but rather to employ the devil as the executioner and minister of his wrath. Again, the multitude reproach Christ with simplicity; for the common people were not acquainted with the intentions of the priests. Those foolish men, therefore, ascribe it to madness, when Christ complains that they are endeavoring to put him to death. We learn from it that we ought to be exceedingly cautious not to form an opinion about subjects which we do not understand; but, if it ever happens that we are rashly condemned by ignorant men, mildly to digest such an affront. 21. I have done one work. Now, leaving their persons, he begins to speak of the fact; for he proves that the miracle which he performed is not inconsistent with the Law of God. When he says that he has done one work, the meaning is, that it is only of a single crime that he is held guilty, or that it is only for a single work that he is blamed, which is, that he cured a man on the day of Rest; [188] but that they, on every day of Rest, do many works of the same, or a similar description, and do not reckon them criminal; for not a day of Rest passed on which there were not many infants circumcised in Judea. By this example he defends his action, although he does not merely argue from what is similar, but draws a comparison between the greater and the less. There was this similarity between circumcision and the cure of the paralytic, that both were works of God; but Christ maintains that the latter is more excellent, because the benefit of it extends to the whole man. Now if he had merely cured the man of bodily disease, the comparison would not have been applicable; for circumcision would have greater excellence as to the cure of the soul. Christ, therefore, connects the spiritual advantage of the miracle with the outward benefit granted to the body; and on this account he justly prefers to circumcision the entire cure of a man. There might also be another reason for the comparison, namely, that the sacraments are not always attended by power and efficacy, while Christ wrought efficaciously in curing the paralytic. But I prefer the former exposition, that the Jews maliciously and slanderously blame a work, in which the grace of God shines more illustriously than in circumcision, on which they bestow so much honor that they think the Sabbath is not violated by it. And you all wonder The wonder, of which he speaks, means that what Christ had done caused this murmur, because they thought that he had ventured to do more than was lawful. 22. Therefore Moses gave you circumcision The particle therefore appears to be unsuitable; and, accordingly, some take dia touto (on this account, or therefore) in the sense of dia touto, (because;) but the Greek syntax is unfavourable to their opinion. [189] I explain it simply as meaning, that circumcision was enjoined in such a manner that the practice of that symbolical rite was necessary even on the Sabbath-day Therefore, says he; that is, it has in this manner been sufficiently demonstrated to them, that the worship of the Sabbath is not violated by the works of God. And although Christ accommodates the instance of circumcision to the present subject, yet he immediately makes use of a correction, when he says, that Moses was not the first minister of circumcision. But it was enough for his purpose, that Moses, who so rigidly demanded the keeping of the Sabbath, commanded that infants should be circumcised on the eighth day, even though it should fall on the day of Rest [190] 24. Judge not according to the appearance. Having concluded his defense, he likewise administers a reproof on this ground, that they are carried away by wicked dispositions, and do not form a judgment according to the fact and the matter in hand. Circumcision was properly held by them in reverence; and when it was performed on the Sabbath-day, they knew that the Law was not violated by it, because the works of God agree well with each other. Why do they not arrive at the same conclusion as to the work of Christ, but because their minds are preoccupied by a prejudice which they have formed against his person? Judgment, therefore, will never be right, unless it be regulated by the truth of the fact; for as soon as persons appear in public, they turn their eyes and senses on them, so that the truth immediately vanishes. While this admonition ought to be observed in all causes and affairs, it is peculiarly necessary when the question relates to the heavenly doctrine; for there is nothing to which we are more prone than to dislike that doctrine on account of the hatred or contempt of men. Footnotes: [188] "An jour de Repos." [189] The difficulty is obviated by reading the words dia touto, (with Scholz, Bloomfield, and others,) as the conclusion of the 21st, and not as the commencement of the 22nd verse; kai pantes Thaumazete dia touto, and you all wonder at it, or, on this account Our Author, with his usual sagacity, has, in this instance, also anticipated the results of modern criticism; for his French version, which contains his latest views, runs thus: "J'ay fait une oeuvre, et vous en estes tous emerveillez, ou, et vous estes esmerveillez de cela Moise vous a donne la Circoncision." -- "I have done one work, and you are all astonished at it, or, and you are all astonished at that Moses gave you Circumcision." It is remarkable that, while a modern French version copies Calvin's rendering very closely, et vous en etes tous etonnes, (and you are all astonished at it,) the translator has overlooked the force of dia touto, for en (at it) is marked by him in Italics, as a supplement. -- Ed. [190] "An jour de Repos."

feast of tabernacles . . . at hand--This was the last of the three annual festivals, celebrated on the fifteenth of the seventh month (September). (See Lev 23:33, &c.; Deu 16:13, &c.; Neh 8:14-18).

His brethren said--(See on Mat 13:54-56). Depart . . . into Judea, &c.--In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Act 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")

My time is not yet come--that is, for showing Himself to the world. your time is always ready--that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"

then went he . . . not openly--not "in the (caravan) company" [MEYER]. See on Luk 2:44. as it were in secret--rather, "in a manner secretly"; perhaps by some other route, and in a way not to attract notice.

Jews--the rulers. sought him--for no good end. Where is He?--He had not been at Jerusalem for probably a year and a half.

much murmuring--buzzing. among the people--the multitudes; the natural expression of a Jewish writer, indicating without design the crowded state of Jerusalem at this festival [WEBSTER and WILKINSON]. a good man . . . Nay . . . deceiveth the people--the two opposite views of His claims, that they were honest, and that they were an imposture.

about the midst of the feast--the fourth or fifth day of the eight, during which it lasted. went up into the temple and taught--The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.

How knoweth . . . letters--learning (Act 26:24). having never learned--at any rabbinical school, as Paul under Gamaliel. These rulers knew well enough that He had not studied under any human teacher--an important admission against ancient and modern attempts to trace our Lord's wisdom to human sources [MEYER]. Probably His teaching on this occasion was expository, manifesting that unrivalled faculty and depth which in the Sermon on the Mount had excited the astonishment of all.

If any man will do his will, &c.--"is willing," or "wishes to do." whether . . . of God, or . . . of myself--from above or from beneath; is divine or an imposture of Mine. A principle of immense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of his, whether perceived or not, is the chief cause of infidelity amidst the light of revealed religion.

Did not Moses, &c.--that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.

The people answered, Thou hast a devil: who goeth about to kill thee?--This was said by the multitude, who as yet had no bad feeling to Jesus, and were not in the secret of the plot hatching, as our Lord knew, against Him.

I have done one work, &c.--Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, Joh 5:16, Joh 5:18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.

Moses . . . gave unto you circumcision, &c.--Though servile work was forbidden on the sabbath, the circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found with One who had made a man "every whit whole"--or rather, "a man's entire body whole"--on the sabbath-day? What a testimony to the reality of the miracle, none daring to meet the bold appeal.

Tractate XXVIII. Chapter VII. 1–13 1. In this chapter of the Gospel, brethren, our Lord Jesus Christ has most especially commended Himself to our faith in respect of His humanity. For indeed He always keeps in view, both in His words and deeds, that He should be believed to be God and man: God who made us, man who sought us; with the Father, always God; with us, man in time. For He would not have sought man whom He had made if Himself had not become that which He had made. But remember this, and do not let it slip from your hearts, that Christ became man in such manner that He ceased not to be God. While remaining God, He who made man took manhood. While, therefore, as man He concealed Himself, He must not be thought to have lost His power, but only to have offered an example to our infirmity. For He was detained when He willed to be, and He was put to death when he willed to be. But since there were to be His members, that is, His faithful ones, who would not have that power which He, our God, had; by His being hid, by His con cealing Himself as if He would not be put to death, He indicated that His members would do this, in which members He Himself in fact was. For Christ is not simply in the head and not in the body, but Christ whole is in the head and body. What, therefore, His members are, that He is; but what He is, it does not necessarily follow that His members are. For if His members were not Himself, He would not have said, “Saul, why persecutest thou me?” Acts ix. 4.

2. With these preliminary remarks, I think that we shall not have to labor much for the meaning in this chapter; for that is often betokened in the head which was to be in the body. “After these things,” saith he, “Jesus walked in Galilee: for He would not walk in Judea, because the Jews sought to kill Him.” This is what I have said; He offered an example to our infirmity. He had not lost power, but He was comforting our weakness. For it would happen, as I have said, that some believer in Him would retreat into concealment, lest he should be found by the persecutors; and lest the concealment should be objected to him as a crime, that occurred first in the head, which should afterwards be confirmed in the member. For it is said, “He would not walk in Judea, because the Jews sought to kill Him,” just as if Christ were not able both to walk among the Jews, and not be killed by them. For He manifested this power when He willed; for when they would lay hold of Him, as He was now about to suffer, “He said to them, Whom seek ye? They answered, Jesus. Then, said He, I am He,” not concealing, but manifesting Himself. That manifestation, however, they did not withstand, but “going backwards, they fell to the ground.” John xviii. 6. Job ix. 24. 3. “Now the Jews’ feast of tabernacles was at hand.” What the feast of tabernacles is, they who read the Scriptures know. They used on the holy day to make tabernacles, in likeness of the tabernacles in which they dwelt while they sojourned in the wilderness, after being led out of Egypt. This was a holy day, a great solemnity. The Jews were celebrating this, as being mindful of the Lord’s benefits—they who were about to kill the Lord. On this holy day, then (for there were several holy days; but it was called a holy day with the Jews, though it was not one day, but several), “His brethren” spoke to the Lord Christ. Understand the phrase, “His brethren,” as you know it must be taken, for it is not a new thing you hear. The blood relations of the Virgin Mary used to be called the Lord’s brethren. For it was of the usage of Scripture to call blood relations and all other near kindred by the term brethren, which is foreign to our usage, and not within our manner of speech. For who would call an uncle or a sister’s son “brother”? Yet the Scripture calls relatives of this kind “brothers.” For Abraham and Lot are called brothers, while Abraham was Lot’s uncle. Gen. xi. 27. Gen. xxviii. 2.

4. We have said who the brethren were, let us hear what they said: “Pass over hence, and go into Judea, that thy disciples also may see thy work which thou doest.” The Lord’s works were not hid from the disciples, but to these men they were not apparent. They might have Christ for a kinsman, but through that very relationship they disdained to believe on Him. It is told us in the Gospel; for we dare not hold this as a mere opinion, you have just now heard it. They go on advising Him: “For no man doeth anything in secret, and he himself seeketh to be known openly: if thou do these things, show thyself to the world.” And directly after it says: “For neither did His brethren believe in Him.” Why did they not believe in Him? Because they sought human glory. For as to what His brethren appear to advise Him, they consult for His glory. Thou doest marvellous works, make thyself known; that is, appear to all, that thou mayest be praised by all. The flesh spoke to the flesh; but the flesh without God, to the flesh with God. It was the wisdom of the flesh speak ing to the Word which became flesh and dwelt among us. 5. What did the Lord answer to these things? Then saith Jesus to them: “My time is not yet come; but your time is always ready.” What is this? Had not Christ’s time yet come? Why then was Christ come, if His time had not yet come? Have we not heard the apostle say, “But when the fullness of time came, God sent His Son”? Gal. iv. 4. Matt. xx. 22. 6. Therefore also here: “My time is not yet come; but your time,” that is the glory of the world, “is always ready.” This is the time of which Christ, that is the body of Christ, speaks in prophecy: “When I shall have received the fit time, I will judge righteously.” Ps. lxxv. 2. Ps. xciv. 14. Matt. xix. 28. 1 Cor. vi. 3. Ps. l. 3. Isa. liii. 7. Isa. xlii. 14.

7. But what is necessary at the present time for those who have righteousness? That which is read in that psalm: “Until righteousness is turned into judgment, and they that have it are upright of heart.” You ask, perhaps, who are the upright in heart? We find in Scripture those to be upright in heart who bear the evils of the world, and do not accuse God. See, brethren, an uncommon thing is that which I speak of. For I know not how it is that, when any evil befalls a man, he runs to accuse God, when he ought to accuse himself. When thou gettest any good, thou praisest thyself; when thou sufferest any evil, thou accusest God. This is then the crooked heart, not the upright. When thou art cured of this distorting and perversity, what thou didst use to do will be turned into the contrary. For what didst thou use to do before? Thou didst praise thyself in the good things of God, and didst accuse God in thine own evil things; with thy heart converted and made right, thou wilt praise God in His good things, and accuse thyself in thy own evil things. These are the upright in heart. In short, that man, who was not yet right in heart when the success of the wicked and the distress of the good grieved him, says, when he is corrected: “How good is the God of Israel to the upright in heart! But as for me,” when I was not right in heart, “my feet were almost gone; my steps had well-nigh slipped.” Why? “Because I was envious at sinners, beholding the peace of sinners.” Ps. lxxiii. 1–3. Col. iii. 3, 4.

8. What said He further? “The world cannot hate you.” What is this, but, The world cannot hate its lovers, the false witnesses? For you call the things that are evil, good; and the things that are good, evil. “But me it hateth, because I bear witness concerning it, that its works are evil. Go ye up to this feast.” What means “to this”? Where ye seek human glory. What means “to this”? Where ye wish to prolong carnal joys, not to meditate on eternal joys. “I go not up to this feast, because my time is not yet full come.” On this feast-day you seek human glory; but my time, that is, the time of my glory, is not yet come. That will be my feast-day, not running before and passing over these days, but remaining for ever; that will be festivity, joy without end, eternity without a blot, serenity without a cloud. “When He had said these words unto them, He abode still in Galilee. But when His brethren were gone up, then went He also up unto the feast, not openly, but as it were in secret.” Therefore “not to this feast-day,” because His desire was not for temporal glory, but to teach something to profit, to correct men, to admonish them of an eternal feast-day, to turn away their love from this world, and to turn it to God. But what means this, “He went up as it were in secret to the feast”? This action of the Lord also is not without meaning. It appears to me that, even from this circumstance that He went up as it were in secret, He had intended to signify something; for the things that follow will show that He thus went up on the middle of the feast, that is, when those days were half over, to teach even openly. But he said, “As it were in secret,” meaning, not to show Himself to men. It is not without meaning that Christ went up “as it were in secret” to that feast, because He Himself lay hid in that feast-day. What I have said as yet is also under cover of secrecy. Let it be manifested then, let the veil be lifted, and let that which was secret appear. 9. All things that were spoken to the ancient people Israel in the manifold Scripture of the holy law, what things they did, whether in sacrifices, or in priestly offices, or in feast-days, and, in a word, in what things soever they worshipped God, what things soever were spoken to and given them in precept, were shadows of things to come. Of what things to come? Things which find their fulfillment in Christ. Whence the apostle says, “For all the promises of God are in Him yea;” 2 Cor. i. 20. 1 Cor. x. 1.

Rom. x. 4. 1 Cor. ii. 16, 17. nacles, because the people, after their deliverance from Egypt, while directing their course through the wilderness to the land of promise, dwelt in tents. Let us observe what it is, and we shall be that thing; we, I say, who are members of Christ, if such we are; but we are, He having made us worthy, not we having earned it for ourselves. Let us then consider ourselves, brethren: we have been led out of Egypt, where we were slaves to the devil as to Pharaoh; where we applied ourselves to works of clay, engaged in earthly desires, and where we toiled exceedingly. And to us, while laboring, as it were, at the bricks, Christ cried aloud, “Come unto me, all ye that labor and are heavy laden.” Thence we were led out by baptism as through the Red Sea,—red because consecrated by the blood of Christ. All our enemies that pursued us being dead, that is, all our sins being blotted out, we have been brought over to the other side. At the present time, then, before we come to the land of promise, namely, the eternal kingdom, we are in the wilderness in tabernacles. They who acknowledge these things are in tabernacles; for it was to be that some would acknowledge this. For that man, who understands that he is a sojourner in this world, is in tabernacles. That man understands that he is travelling in a foreign country, when he sees himself sighing for his native land. But whilst the body of Christ is in tabernacles, Christ is in tabernacles; but at that time He was so, not evidently but secretly. For as yet the shadow obscured the light; when the light came, the shadow was removed. Christ was in secret: He was in the feast of tabernacles, but there hidden. At the present time, when these things are already made manifest, we acknowledge that we are journeying in the wilderness: for if we know it, we are in the wilderness. What is it to be in the wilderness? In the desert waste. Why in the desert waste? Because in this world, where we thirst in a way in which is no water. But yet, let us thirst that we may be filled. For, “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” Matt. v. 6. 1 Cor. x. 4; Num. xx. 11.

10. “Then the Jews sought Him on the feast-day:” before He went up. For His brethren went up before Him, and He went not up then when they supposed and wished: that this too might be fulfilled which He said, “Not to this, that is, the first or second day, to which you wish me to go. But He went up afterwards, as the Gospel tells us, “on the middle of the feast;’ that is, when as many days of that feast had passed as there remained. For they celebrated that same festival, so far we can understand, on several successive days. 11. “They said, therefore, Where is he? And there was much murmuring among the people concerning Him.” Whence the murmuring? Of strife. What was the strife? “Some said, He is a good man; but others said, Nay; but he deceiveth the people.” We must understand this of all His servants: this is said now of them. For whoever becomes eminent in some spiritual grace, of him some will assuredly say, “He is a good man;” others, “Nay; but he deceiveth the people.” Whence is this? “Because our life is hid with Christ in God.” Col. iii. 3. Ps. l. 3. Ps. xcvii. 3. Matt. iii. 10. of Christ. Think of the body of Christ still in the world, think of it still on the threshing-floor; see how it is blasphemed by the chaff. The chaff and the grain are, indeed, threshed together; but the chaff is consumed, the corn is purged. What was said of the Lord then, avails for consolation, whenever it will be said of any Christian. 12. “Howbeit no man spake openly of Him for fear of the Jews.” But who were they that did not speak of Him for fear of the Jews? Undoubtedly they who said, “He is a good man:” not they who said, “He deceiveth the people.” As for them who said “He deceiveth the people,” their din was heard like the noise of dry leaves. “He deceiveth the people,” they sounded more and more loudly: “He is a good man,” they whispered more and more constrainedly. But now, brethren, notwithstanding that glory of Christ which is to make us immortal is not yet come, yet now, I say, His Church so increases, He has deigned to spread it abroad through the whole world, that it is now only whispered. “He deceiveth the people;” and more and more loudly it sounds forth, “He is a good man.”

Sermon LXXXIII. [CXXXIII. Ben.] On the words of the Gospel of John vii. 6, etc., where Jesus said that He was not going up unto the feast, and notwithstanding went up. 1. I Purpose by the Lord’s assistance to treat of this section Capitulo. John vii. 2. Casas. John vii. 3, 4. John vii. 5. In the Greek it is οὔπω, nondum, and so in some Latin copies (Ben. note); Griesbach and Scholz place οὐκ in the text, as having the authority of the mss. D, K, most Verss., and the Fathers. John vii. 6–8. John vii. 9, 10. 2. What then is the difficulty? what makes the perplexity? what is in peril? Lest the Lord, yea, to speak more plainly, lest the Truth Itself should be thought to have lied. For if we would have it thought that He lied, the weak will receive an authority for lying. We have heard say that He lied. For those who think that He lied, speak thus, “He said that He should not go up to the feast day, and He went up.” In the first place then, let us, as far as in the press of time we can, see whether he does lie, who says a thing and does it not. For example, I have told a friend, “I will see you to-morrow;” some greater necessity occurs to hinder me; I have not on that account spoken falsely. For when I made the promise, I meant what I said. But when some greater matter occurred, which hindered the accomplishment Fidem. Prudentiam. 3. But some one who hears me will say, “Canst thou then say this of Christ, that He either was not able to fulfil what He would, or that He did not know things to come?” Thou doest well, good is thy suggestion, right thy hint; but, O man, share with me my anxiety. Dare we to say that He lies, Who we do not dare to say is weak in power? I for my part, to the best of my thinking, as far as according to my infirmity I am able to judge, would choose that a man should be deceived in any matter rather than lie in any. For to be deceived is the portion of infirmity, to lie of iniquity. “Thou hatest, O Lord,” saith he, “all them that work iniquity.” Ps. v. 5. Ps. v. 6. Sinus. Vivum.

4. Now what the difference is between being deceived, and lying, I will briefly state. He is deceived who thinks what he says to be true, and therefore says it, because he thinks it true. Now if this which he that is deceived says, were true, he would not be deceived; if it were not only true, but he also knew it to be true, he would not lie. He is deceived then, in that it is false, and he thinks it true; but he only says it because he thinks it true. The error lies in human infirmity, not in the soundness of the conscience. But whosoever thinks it to be false, and asserts it as true, he lies. See, my Brethren, draw the distinction, ye who have been brought up in the Church, instructed in the Lord’s Scriptures, not uninformed, nor simple, Rustici. Idiotæ. Prudentia. Ecclus. ii. 14, Vulgate (ii. 12, English version). Ps. xii. 2. 5. How then think we of the Lord Jesus Christ, that He lied? If it is a less evil to be deceived than to lie, dare we to say that He lies who we dare not to say is deceived? But He is neither deceived, nor doth He lie; but in very deed as it is written (for of Him is it understood, of Him ought it to be understood), “Nothing false is said unto the King, and nothing false shall proceed out of His mouth.” If by King here he meant any man, let us prefer Christ the King, to a man-king. But if, which is the truer understanding of it, it is Christ of whom he spake, if I say, as is the truer understanding of it, it is Christ of whom he spake (for to Him indeed nothing false is said, in that He is not deceived; from His Mouth nothing false proceedeth, in that He doth not lie); let us look how we are to understand the section of the Gospel, and let us not make the Voraginem. about to bring forward, whatsoever strength to show in disputation, tell me this one thing only, one of two things I ask; art thou going to teach me truth or falsehood? What do we suppose he will answer lest one depart; lest while he is open-mouthed and making an effort to bring out his words, I forthwith leave him: what will he promise but truth? I am listening, standing, expecting, most earnestly expecting. See here, he who promised that he will teach me truth, insinuates falsehood concerning Christ. How then shall he teach truth, who would say that Christ is false? If Christ is false, can I hope that thou wilt tell me the truth?

6. Consider again. What does he say? Hath Christ spoken falsely? Where, I ask thee? “Where He says, ‘I go not up to the feast day;’ and went up.” For my part, I should wish thoroughly to examine this place, if so be we may see that Christ did not speak falsely. Yea rather, seeing that I have no doubt that Christ did not speak falsely, I will either thoroughly examine this passage and understand it, or, not understanding it, I will defer it. Yet that Christ spoke falsely will I never say. Grant that I have not understood it; I will depart in my ignorance. For better is it with piety to be ignorant, than with madness to pronounce judgment. Notwithstanding we are trying to examine, if so be by His assistance, who is the Truth, we may find something, and be found something ourselves, and this something will not be in the Truth a lie. For if in searching I find a lie, I find not a something but a nothing. Let us then look where it is thou sayest that Christ lied. He will say, “In that He said, ‘I go not up to this feast,’ and went up.” Whence dost thou know that He said so? What if I were to say, nay, not I, but any one, for God forbid that I should say it; what if another were to say, “Christ did not say this;” whereby dost thou refute him, whereby wilt thou prove it? Thou wouldest open the book, find the passage, point it out to the man, yea with great confidence force the book upon him if he resisted, “Hold it, mark, read, it is the Gospel you have in your hands.” But why, I ask thee, why dost thou so rudely accost Conturbas. John xiii. 23. John i. 1, etc. John v. 35. John i. 9. John i. 14. securely. “Now God is true, but every man a liar.” Rom. iii. 4. Ps. xxxiii. 6, Sept. (xxxiv. 5, English version).

7. “You have already,” he says, “said all, already have you checked, already chastened me. But tell me how He did not speak falsely who said, ‘I go not up,’ and went up?” I will tell you, if I can; but think it no little matter, that if I have not established you in the truth, I have yet kept you back from rashness. I will nevertheless tell you, what I imagine you know even already, if you remember the words which I have set forth to you. The words themselves solve the difficulty. That feast was kept for many days. On this, that is this present feast day, saith He, this day, that is when they hoped, He went not up; but when He Himself resolved to go. Now mark what follows, “When He had said these words, He Himself stayed in Galilee.” So then He did not go up on that feast day. For His brethren wished that He should go first; therefore had they said, “Pass from hence into Judæa.” They did not say, “Let us pass,” as though they would be His companions; or, “Follow us into Judæa,” as though they would go first; but as though they would send Him before them. He wished that they should go before; He avoided this snare, impressing His infirmity as Man, hiding the Divinity; this He avoided, as when He fled into Egypt. Matt. ii. 14. Matt. x. 23. John vii. 8. Aliquid intulit, aliquid abstulit, aliquid distulit. John vii. 10. John vii. 25, 26. 8. But now if we turn our attention to ourselves, if we think of His Body, how that we are even He. For if we were not He, “Forasmuch as ye have done it unto one of the least of Mine, ye have done it unto Me,” Matt. xxv. 40. Acts. ix. 4. Eph. i. 22, 23; 1 Cor. xii. 12.

Tractate XXIX. Chapter VII. 14–18 1. What follows of the Gospel and was read to-day, we must next in order look at, and speak from it as the Lord may grant us. Yesterday it was read thus far, that although they had not seen the Lord Jesus in the temple on the feast-day, yet they were speaking about Him: “And some said, He is a good man: but others said, Nay; but he seduceth the people.” For this was said for the comfort of those who, afterwards preaching God’s word, were to be seducers, and yet true men. 2 Cor. vi. 8. 2. Then afterwards the Lord went up to the feast, “about the middle of the feast, and taught.” “And the Jews marvelled, saying, How knoweth this man letters, having never learned?” He who was in secret taught, He was speaking openly and was not restrained. For that hiding of Himself was for the sake of example; this showing Himself openly was an intimation of His power. But as He taught, “the Jews marvelled;” all indeed, so far as I think, marvelled, but all were not converted. And why this wondering? Because all knew where He was born, where He had been brought up; they had never seen Him learning letters, but they heard Him disputing about the law, bringing forward testimonies of the law, which none could bring forward unless he had read, and none could read unless he had learned letters: and therefore they marvelled. But their marvelling was made an occasion to the Master of insinuating the truth more deeply into their minds. By reason, indeed of their wondering and words, the Lord said something profound, and worthy of being more diligently looked into and discussed. On account of which I would urge you, my beloved, to earnestness, not only in hearing for yourselves, but also in praying for us.

3. How then did the Lord answer those that were marvelling how He knew letters which He had not learned? “My doctrine,” saith He, “is not mine, but His that sent me.” This is the first profundity. For He seems as if in a few words He had spoken contraries. For He says not, This doctrine is not mine; but, “My doctrine is not mine.” If not Thine, how Thine? If Thine, how not Thine? For Thou sayest both: both, “my doctrines;” and, “not mine.” For if He had said, This doctrine is not mine, there would have been no question. But now, brethren, in the first place, consider well the question, and so in due order expect the solution. For he who sees not the question proposed, how can he understand what is expounded? The subject of inquiry, then, is that which He says, “My, not mine” this appears to be contrary; how “my,” how “not mine”? If we carefully look at what the holy evangelist himself says in the beginning of his Gospel, “In the beginning was the Word, and the Word was with God, and the Word was God;” thence hangs the solution of this question. What then is the doctrine of the Father, but the Father’s Word? Therefore, Christ Himself is the doctrine of the Father, if He is the Word of the Father. But since the Word cannot be of none, but of some one, He said both “His doctrine,” namely, Himself, and also, “not His own,” because He is the Word of the Father. For what is so much “Thine” as Thyself? And what so much not Thine as Thyself, if that Thou art is of another?

4. The Word then is God; and it is also the Word of a stable, unchangeable doctrine, not such as can be sounded by syllables and fleeting, but abiding with the Father, to which abiding doctrine let us be converted, being admonished by the transitory sounds of the voice. For that which is transitory does not so admonish us as to call us to transitory things. We are admonished to love God. All this that I have said were syllables; they smote through the air to reach your sense of hearing, and by sounding passed away: that, however, which I advise you ought not so to pass away, because He whom I exhort you to love passes not away; and when you, exhorted in transient syllables, shall have been converted, you shall not pass away, but shall abide with Him who is abiding. There is therefore in the doctrine this great matter, this deep and eternal thing which is permanent: whither all things that pass away in time call us, when they mean well and are not falsely put forward. For, in fact, all the signs which we produce by sounds do signify something which is not sound. For God is not the two short syllables “Deus,” and it is not the two short syllables that we worship, and it is not the two short syllables that we adore, nor is it to the two short syllables that we desire to come—two syllables which almost cease to sound before they have begun to sound; nor in sounding them is there room for the second until the first has passed away. There remains, then, something great which is called “God,” although the sound does not remain when we say the word “God.” Thus direct your thoughts to the doctrine of Christ, and ye shall arrive at the Word of God; and when you have arrived at the Word of God, consider this, “The Word was God,” and you will see that it was said truly, “my doctrine:” consider also whose the Word is, and you will see that it was rightly said, “is not mine.”

5. Therefore, to speak briefly, beloved, it seems to me that the Lord Jesus Christ said, “My doctrine is not mine,” meaning the same thing as if He said, “I am not from myself.” For although we say and believe that the Son is equal to the Father, and that there is not any diversity of nature and substance in them, that there has not intervened any interval of time between Him that begets and Him that is begotten, nevertheless we say these things, while keeping and guarding this, that the one is the Father, the other the Son. But Father He is not if He have not a Son, and Son He is not if He have not a Father: but yet the Son is God from the Father; and the Father is God, but not from the Son. The Father of the Son, not God from the Son: but the other is Son of the Father, and God from the Father. For the Lord Christ is called Light from Light. The Light then which is not from Light, and the equal Light which is from Light, are together one Light not two Lights. 6. If we have understood this, thanks be to God; but if any has not sufficiently understood, man has done as far as he could: as for the rest, let him see whence he may hope to understand. As laborers outside, we can plant and water; but it is of God to give the increase. “My doctrine,” saith He, “is not mine, but His that sent me.” Let him who says he has not yet understood hear counsel. For since it was a great and profound matter that had been spoken, the Lord Christ Himself did certainly see that all would not understand this so profound a matter, and He gave counsel in the sequel. Dost thou wish to understand? Believe. For God has said by the prophet: “Except ye believe, ye shall not understand.” Isa. vii. 9.

the following sentence, we find Him to have said, “If any man be willing to do His will, he shall know of the doctrine.” What is “he shall know”? It is the same thing as “he shall understand.” But what is “If any man be willing to do His will”? It is the same thing as to believe. All men indeed perceive that “shall know” is the same thing as “shall understand:” but that the saying, “If any man be willing to do His will,” refers to believing, all do not perceive; to perceive this more accurately, we need the Lord Himself for expounder, to show us whether the doing of the Father’s will does in reality refer to believing. But who does not know that this is to do the will of God, to work the work of God; that is, to work that work which is pleasing to Him? But the Lord Himself says openly in another place: “This is the work of God, that ye believe on Him whom He has sent.” John vi. 29. Rom. iv. 5. Gal. v. 6. 7. This sentence overthrows the Sabellian heresy. The Sabellians have dared to affirm that the Son is the very same as He who is also the Father: that the names are two, but the reality one. If the names were two and reality one, it would not be said, “My doctrine is not mine.” Anyhow, if Thy doctrine is not Thine, O Lord, whose is it, unless there be another whose it is? The Sabellians understand not what Thou saidst; for they see not the trinity, but follow the error of their own heart. Let us worshippers of the trinity and unity of Father, Son, and Holy Ghost, and one God, understand concerning Christ’s doctrine, how it is not His. And He said that He spoke not from Himself for this reason, because Christ is the Son of the Father, and the Father is the Father of Christ; and the Son is from God the Father, God, but God the Father is God not from God the Son. 8. “He that speaketh of himself seeketh his own glory: ‘This will be he who is called Antichrist,’ exalting himself,” as the apostle says, “above all that is called God, and that is worshipped.” 2 Thess. ii. 4. John v. 45. John xiv. 9. John x. 30. Phil. ii. 7. however, there is unrighteousness, and he is not true; because he will seek his own glory, not His by whom he was sent: for, indeed, he was not sent, but only permitted to come. Let us all, therefore, that belong to the body of Christ, seek not our own glory, that we be not led into the snares of Antichrist. But if Christ sought His glory that sent Him, how much more ought we to seek the glory of Him who made us?

8. Who is he that judges not according to the person? He that loves equally. Equal love causes that persons be not accepted. It is not when we honor men in diverse measure according to their degrees that we ought to fear lest we are accepting persons. For where we judge between two, and at times between relations, sometimes it happens that judgment has to be made between father and son; the father complains of a bad son, or the son complains of a harsh father; we regard the honor which is due to the father from the son; we do not make the son equal to the father in honor, but we give him preference if he has a good cause: let us regard the son on an equality with the father in the truth, and thus shall we bestow the honor due, so that equity destroy not merit. Thus we profit by the words of the Lord, and that we may profit, we are assisted by His grace.

Tractate XXX. Chapter VII. 19–24 1. The passage of the holy Gospel of which we have before discoursed to you, beloved, is followed by that of to-day, which has just now been read. Both the disciples and the Jews heard the Lord speaking; both men of truth and liars heard the Truth speaking; both friends and enemies heard Charity speaking; both good men and bad men heard the Good speaking. They heard, but He discerned; He saw and foresaw whom His discourse profited and would profit. Among those who were then, He saw; among us who were to be, He foresaw. Let us therefore hear the Gospel, just as if we were listening to the Lord Himself present: nor let us say, O happy they who were able to see Him! because there were many of them who saw, and also killed Him; and there are many among us who have not seen Him, and yet have believed. For the precious truth that sounded forth from the mouth of the Lord was both written for our sakes, and preserved for our sakes, and recited for our sakes, and will be recited also for the sake of our prosperity, even until the end of the world. The Lord is above; but the Lord, the Truth, is also here. For the body of the Lord, in which He rose again from the dead, can be only in one place; but His truth is everywhere diffused. Let us then hear the Lord, and let us also speak that which He shall have granted to us concerning His own words. 2. “Did not Moses,” saith He, “give you the law, and yet none of you doeth the law? Why do ye seek to kill me?” For ye seek to kill me just for this reason, that none of you doeth the law; for if ye did do the law, ye would recognize Christ in its very letters, and ye would not kill Him when present with you. And they answered: “The crowd answered Him;” answered as a tumultuous crowd, Turba. 3. But the Lord, manifestly not disturbed, but calm in His truth, rendered not evil for evil nor railing for railing; 1 Pet. iii. 9.

is said in the psalm, “O Lord, Thou wilt save men and beasts; as Thou hast multiplied Thy mercy, O God.” For because Thou art God Thy multiplied mercy reaches even to the safety of human flesh, reaches even to the safety of dumb animals; but Thou who givest health of flesh common to men and beasts, is there no health which Thou reservest for men? There is certainly another which is not only not common to men and beasts, but to men themselves is not common to good and bad. In a word, when he had there spoken of this health which men and cattle receive in common, because of that health which men, but only the good, ought to hope for, he added as he went on: “But the sons of men shall put their trust under the cover of Thy wings. They shall be fully satisfied with the fatness of Thy house; and Thou shalt give them drink from the torrent of Thy pleasure. For with Thee is the fountain of life; and in Thy light shall they see light.” Ps. xxxvi. 7–10. 4. “I have done one work, and ye all marvel.” And immediately He subjoined: “Moses therefore gave unto you circumcision.” It was well done that ye received circumcision from Moses. “Not that it is of Moses, but of the fathers;” since it was Abraham that first received circumcision from the Lord. Gen. xvii. 10. Ex. xx. 10. 5. Perhaps, indeed, that circumcision pointed to the Lord Himself, at whom they were indignant, because He worked cures and healing. For circumcision was commanded to be applied on the eighth day: and what is circumcision but the spoiling of the flesh? This circumcision, then, signified the removal of carnal lusts from the heart. Therefore not without cause was it given, and ordered to be made in that member; since by that member the creature of mortal kind is procreated. By one man came death, just as by one man the resurrection of the dead; 1 Cor. xv. 21. Rom. v. 12. Col. iii. 1, 2. he might be whole in body, and also he believed that he might be whole in soul.

6. “Judge not according to personal appearance, but judge righteous judgment.” What is this? Just now, you who by the law of Moses circumcise on the Sabbath-day are not angry with Moses; and because I made a man whole on the Sabbath-day you are angry with me. You judge by the person; give heed to the truth. I do not prefer myself to Moses, says the Lord, who was also the Lord of Moses. So consider us as you would two men, as both men; judge between us, but judge a true judgment; do not condemn him by honoring me, but honor me by understanding him. For this He said to them in another place: “If ye believed Moses ye would certainly believe me also, for he wrote of me.” John v. 46.

7. It requires great labor in this world, brethren to get clear of the vice which the Lord has noted in this place, so as not to judge by appearance, but to keep right judgment. The Lord, indeed, admonished the Jews, but He warned us also; them He convicted, us He instructed; them He reproved, us He encouraged. Let us not imagine that this was not said to us, simply because we were not there at that time. It was written, it is read; when it was recited we heard it; but we heard it as said to the Jews; let us not place ourselves behind ourselves and watch Him reproving enemies, while we ourselves do that which the truth may reprove in us. The Jews indeed judged by appearance, but for that reason they belong not to the New Testament, they have not the kingdom of heaven in Christ, nor are joined to the society of the holy angels; they sought earthly things of the Lord; for a land of promise, victory over enemies, fruitfulness of child-bearing, increase of children, abundance of fruit,—all which things were indeed promised to them by God, the True and the Good, promised to them, however, as unto carnal men,—all these things made for them the Old Testament. What is the Old Testament? The inheritance, as it were, belonging to the old man. We have been renewed, have been made a new man, because He who is the new man has come. What is so new as to be born of a virgin? Therefore, because there was not in Him what instruction might renew, because He had no sin, there was given Him a new origin of birth. In Him a new birth, in us a new man. What is a new man? A man renewed from oldness. Renewed unto what? Unto desiring heavenly things, unto longing for things eternal, unto earnestly seeking the country which is above and fears no foe, where we do not lose a friend nor fear an enemy; where we live with good affection, without any want; where no longer any advances, because none fails; where no man is born, because no man dies; where there is no hungering nor thirsting; where immortality is fullness, and truth our aliment. Having these promises, and pertaining to the New Testament, and being made heirs of a new inheritance, and co-heirs of the Lord Himself, we have a far different hope from theirs: let us not judge by appearance, but hold right judgment.

After these things Jesus walked in Galilee,.... That is, after he had fed the five thousand with five loaves and two fishes, near Bethsaida; and had had that long discourse with the Jews at Capernaum, concerning himself, as the bread of life, and about eating his flesh, and drinking his blood; and had been up to the feast of the passover at Jerusalem, said to be nigh, when he went over the sea of Galilee, John 6:4; otherwise the above places were in Galilee: but the case seems to be this, that after he had been at Capernaum, he went to Jerusalem, to keep the passover; and finding that the Jews still sought to take away his life, he returned to Galilee, and "walked" there; he did not sit still, or lie at home, and live an inactive indolent life, but went about from place to place, preaching the Gospel, and healing diseases; he walked, and walked about; but not as the enemy of souls, seeking to do all mischief, but to do all good, to the bodies and souls of men: for he would not walk in Jewry; in the land of Judea, where he had been, and tarried, and made disciples; but being rejected and ill treated, he left them; which was a prelude of the Gospel being taken from them, and carried to another people; which afterwards took place, in the times of the apostles: his reason for it was, because the Jews sought to kill him; for healing a man on the sabbath day, and for asserting his equality with God: not that he was afraid to die, but his time was not come; and he had work to do for the glory of God, and the good of men; and therefore it was both just and prudent to withdraw and preserve his life; for like reasons he advised his disciples, when persecuted in one city, to flee to another: and very lawful and advisable it is for good men, when their lives are in danger, to make use of proper means to preserve them, for further usefulness in the cause of God, and for the benefit of men.

Now the Jews' feast of tabernacles was at hand. Which began on the fifteenth day of the month Tisri, which answers to part of our September; when the Jews erected tents or booths, in which they dwelt, and ate their meals during this festival; and which was done, in commemoration of the Israelites dwelling in booths in the wilderness; and was typical of Christ's tabernacling in human nature; and an emblem of the saints dwelling in the earthly houses and tabernacles of their bodies, in this their wilderness and pilgrimage state. Some assign other reasons of this feast, as that it was appointed in commemoration of the divine command, for building the tabernacle; and others, that it was instituted in memory of the protection of the people of Israel under the cloud, as they travelled through the wilderness; by which they were preserved, as in a tent or booth; and to this inclines the Targum of Onkelos, on Leviticus 23:43, which paraphrases the words thus, "That your generations may know, that in the shadow of the clouds, I caused the children of Israel to dwell, when I brought them out of the land of Egypt": and one of the Jewish commentators (a) suggests, that the reason why the first place the Israelites pitched at, when they came out of Egypt, was called Succoth, which signifies "tents", or "tabernacles", is, because there they were covered with the clouds of glory: but the true reason of this feast is that which is first given, as is clear from Leviticus 23:43, and because they were obliged to dwell in tents, as soon as they came out of Egypt, therefore the first place they encamped at, was called "Succoth", or tabernacles, Exodus 12:37. This feast was not kept at the time of year the people came out of Egypt; for that was at the time of the passover; but was put off, as it seems, to a colder season of the year; and which was not so convenient for dwelling in booths; lest it should be thought they observed this feast for the sake of pleasure and recreation, under the shade of these bowers; which, as appears from Nehemiah 8:15, were made of olive, pine, myrtle, and palm branches, and branches of thick trees; and were fixed, some on the roofs of their houses, others in their courts, and in the courts of the house of God; and others in the streets: an account of the sacrifices offered at this feast, is given in Numbers 29:13, in which may be observed, that on the first day thirteen young bullocks were offered; on the second, twelve; on the third, eleven; on the fourth, ten; on the fifth, nine; on the sixth, eight; and on the seventh, seven; and on the eighth, but one. The Jews, in their Misna, have a treatise called "Succa", or the "Tabernacle", in which they treat of this feast; and which contains various traditions, concerning their booths, their manner of living in them, and other rites and usages observed by them, during this festival: they are very particular about the measure and form, and covering of their booths; a booth might not be higher than twenty cubits, nor lower than ten hands' breadth; and its breadth might not be less than seven hands' breadth by seven; but it might he carried out as wide as they pleased (b), provided it had three sides: they might not cover their booths with anything, but what grew out of the earth, or was rooted up from thence; nor with anything that received uncleanness, or was of an ill smell, or anything that was fallen and faded (c): into these booths they brought their best goods, their best bedding, and all their drinking vessels, &c. and left their houses empty; for here was their fixed dwelling; they only occasionally went into their houses (d); for here they were obliged to dwell day and night, and eat all their meals, during the seven days of the feast; and however, it was reckoned praiseworthy, and he was accounted the most religious, who ate nothing out of his booth (e); they were indeed excused when it was rainy weather, but as soon as the rain was over, they were obliged to return again (f) and besides, their dwelling and sleeping, and eating and drinking, in their booths, there were various other rites which were performed by them; as particularly, the carrying of palm tree branches in their hands, or what they call the "Lulab"; which was made up of branches of palm tree, myrtle, and willow, bound up together in a bundle, which was carried in the right hand, and a pome citron in the left; and as they carried them, they waved them three times towards the several quarters of the world; and every day they went about the altar once, with these in their hands, saying the words in Psalm 118:25, "Save now, I beseech thee, O Lord, O Lord I beseech thee, send now prosperity": and on the seventh day, they went about the altar seven times (g): also there were great illuminations in the temple; at the going out of the first day of the feast, they went down to the court of the women; they made a great preparation (i.e. as Bartenora explains it, they set benches round it, and set the women above, and the men below); and there were golden candlesticks there, and at the head of them four golden basins, and four ladders to every candlestick; and four young priests had four pitchers of oil, that held a hundred and twenty logs, which they put into each basin; and of the old breeches and girdles of the priests, they made wicks, and with them lighted them; and there was not a court in Jerusalem, which was not lighted with that light; and religious men, and men of good works, danced before them, with lighted torches in their hands, singing songs and hymns of praise (h); and this continued the six nights following (i): there was also, on everyone of these days, another custom observed; which was that of fetching water from the pool of Siloah, and pouring it with wine upon the altar, which was attended with great rejoicing; of which; see Gill on John 7:37, to which may be added, the music that was used during the performance of these rites; at the illumination in the court of the women, there were harps, psalteries, cymbals, and other instruments of music, playing all the while; and two priests with trumpets, who sounded, when they had the signal; and on every day, as they brought water from Siloah to the altar, they sounded with trumpets, and shouted; the great "Hallel", or hymn, was sung all the eight days, and the pipe was blown, sometimes five days, and sometimes six (k); and even on all the eight days; and the whole was a feast of rejoicing, according to Leviticus 23:40. (a) Baal Hatturim in Numbers 33.5. (b) Misn. Succa, c. 1. sect. 1. Maimon. Hilch. Succa, c. 4. sect. 1.((c) Misn. Succa, sect. 4, 5, 6. Maimon. ib. c. 5. sect. 1, 2, &c. (d) Maimon. ib. c. 6. sect. 5. (e) Misn. ib. c. 2. sect. 5, 6. Maimon. ib. sect. 6, 7. (f) Maimon. ib. sect. 10. (g) Misn. ib. c. 4. sect. 1, 2, 3, 4, 5. Maimon. Hilch. Lulab, c. 7. sect. 5, 6, 9, 23. (h) Misn. Succa, c. 5. sect 2, 3, 4. (i) Maimon. ib. c. 8. sect. 12. (k) Misn. ib. c. 4. sect. 8, 9. & c. 5. 1, 4, 5. & Eracin, c. 2. sect. 3.

That is, the brethren of Jesus, as the Syriac and Persic versions express it; who were not James and Joses, and Simon and Judas, the sons of Alphaeus, the brother of Joseph, the husband of Mary, so called, Matthew 13:55, for some of these were of the number of the twelve; and all of them believers in Christ; whereas these his brethren were not. The Jew (l) therefore is mistaken, who supposed the above persons are here intended; and objects this their unbelief to Jesus, as if they knew him too well to give him any credit; whereas they did believe in him, and abode by him to the last; and some of them, if not all, suffered death for his sake. They therefore are to be understood of some distant relations of Mary or Joseph, that dwelt at Nazareth, or Capernaum, or in some of those parts; and the feast of tabernacles being at hand, they put him upon going up to it, being willing to be rid of him: saying, depart hence: which is the language of carnal men, who desire not the company of Christ, nor the knowledge of his ways; and like the Gergesenes, who preferred their swine to Christ, and desired him to depart out of their coasts: and go into Judea; among his most inveterate enemies, who sought to take away his life; and which doubtless they knew; which showed a quite different regard to him, from that of his true disciples, John 11:7, for which they give some plausible reasons: that thy disciples also may see the works that thou doest: meaning not his twelve disciples, who were now with him, but the disciples he had made, and baptized in Judea, John 4:1. Or his disciples in the several parts of the land, who would all be at Jerusalem, at the feast of tabernacles; and so, should he go, would have an opportunity of seeing his miracles, and thereby be the more confirmed in the faith of him, (l) R. Isaac Chizzuk Emuna, par. 2. c. 45. p. 434, 435.

For there is no man that doeth anything in secret,.... For so they reckoned his doing miracles in such a corner of the land, and in so obscure a place as Galilee: and he himself seeketh to be known openly; suggesting hereby, that Christ was an ambitious person, and sought popular applause, and honour and glory from men, when nothing was more foreign from him; see John 5:41. If thou do these things; for they question whether the miracles he wrought were real; and suspected that they were deceptions of the sight, and delusions; or at least they questioned their being done by him; and rather thought that they were done by diabolical influence, by Beelzebub the prince of devils: but if they were real ones, they advise him, saying, shew thyself to the world; or do these openly, and in the presence of the great men of the world; the princes of it, the rulers of the people, the chief priests and sanhedrim; and before all the males of Israel; who at this feast would come up from all parts of the land, and are for their multitude called the world: the reason of this their advice was, that if his miracles were real, and he was the person he would be thought to be, the doing of them before such, would gain him great credit and esteem; and if not, he might be detected by such numbers, and by men of such penetration as were among them.

For neither did his brethren believe in him. At first they might take to him, and embrace him as the Messiah, and expect he would set up a temporal kingdom; in which they might hope, on account of their relation to him, according to the flesh to enjoy great honours and privileges; but finding that he was not inclined to anything of that nature, and talked in a quite different way, they grew sick of him, and rejected him, as the Messiah; so, little regard is to be had, or confidence placed, in carnal descent from, or alliance to the best of men; as to Abraham, or any other true believer, if they have not the same grace, or the same faith as such have; and which comes not by blood, or natural generation, but by the free favour of God; for it matters not, if men have known Christ, or have been allied to him after the flesh, unless they are new creatures in him; they may be the one, and not the other; even the carnal brethren of Christ, and yet not believers in him; and it is only such who are so in a spiritual sense, that are regarded by him, Matthew 12:49.

Then Jesus said unto them,.... In answer to their solicitations and arguments used with him, to go up to the feast: my time is not yet come; meaning, not the time of his death, or of his exaltation and glorification, or of the showing of himself forth unto the world; though all this was true; but of his going up to this feast; as appears from John 7:8; but your time is always ready; intimating, they might go at any time; their lives were not in any danger, as his was, and had nothing to consult about the preservation of them; it was all one to them when they went up, whether before the feast, that they might be ready for it, or at the beginning, middle, or end of it, as to any notice that would be taken of them, unless they should be guilty of an omission of their duty; but not on any other account; which was not his case.

The world cannot hate you,.... Because they were of the world, belonged to it; they were like unto it, and every like loves its like; and they were the world's own, and therefore instead of being hated, were loved by it; and they walked according to the course of it; and wicked men not only take pleasure in sin, but in them that do it: but me it hateth; though without a cause; that is, without a just cause, or reason; a cause there was, and it follows: because I testify of it, that the works thereof are evil; even those works of it, which were reckoned good works; Christ bore his testimony of these, that they were evil; being done either not according to the command of God, but the traditions of the elders; or not from a right principle, as of faith and love, nor to a right end, as the glory of God; but only to be seen of men: and very severely did he inveigh against the pride, covetousness, hypocrisy, and uncleanness of the Scribes and Pharisees: and so he continued to do, and this drew upon him their hatred and ill will.

Go we up unto this feast,.... Suggesting, that he would not have them stay for him, or hinder themselves on his account: he encourages them to go up, and observe this festival; for the ceremonial law was not yet abolished; and though they were carnal men, and did not understand what it typified: and so unregenerate persons ought to attend on the outward means, as the hearing of the word, &c. though they do not understand it; it may be God may make use of it, for the enlightening of their minds; and blessed are they that wait at Wisdom's gates, and there find Christ, and life and salvation by him: I go not up yet unto this feast; this clause, in one of Beza's copies, is wholly left out; and in some, the word "this" is not read; and in others it is read, "I go not up unto this feast"; leaving out the word "yet"; and so read the Vulgate Latin and Ethiopic versions; and the Persic version only, "I do not go up"; which occasioned Porphyry, that great enemy of Christianity, to reproach Christ, as guilty of inconstancy, or of an untruth, since he afterwards did go up: but in almost all the ancient copies the word is read; and so it is by Chrysostom and Nonnus; and to the same sense the Syriac and Arabic versions render it, "I do not go up now to this feast"; that is, just at that very time, that very day or hour: which is entirely consistent with what is afterwards said, for my time is not yet full come; not to die, or to be glorified, but to go up to the feast.

When he had said these words unto them,.... Had exhorted them to go up to the feast, and told them that he should not go yet, and the reason of it: he abode still in Galilee; and went not up with his brethren, nor at all at present; showing hereby a firmness and resolution of mind, not using lightness of speech; and his words being not yea, and nay, but all of a piece, and by which he abode.

But when his brethren were gone up,.... To the feast, as all the Oriental versions read, from the next clause: then went he also up unto the feast; the Ethiopic version reads, "he went up that day"; which is very likely, and no ways contrary to what is said, in John 7:14; for though he did not go up to the temple to teach, till the middle of the feast, he might be up at the feast sooner: and according to the law, it was necessary that he should be there on the first and second days, and keep the Chagigah, and make his appearance in the court; though there was a provision made for such that failed, the canon runs thus (m); "he that does not make his festival sacrifice, on the first good day of the feast, may make it throughout the whole feast, and on the last good day of the feast; and if the feast passes, and he has not made the festival sacrifice, he is not obliged to a compensation; and of this it is said, Ecclesiastes 1:15, "That which is crooked cannot be made straight"; &c.'' But however, whatever day he went on, he went up not openly, but as it were in secret: as he was made under the law, and came to fulfil all righteousness, it was necessary that he should observe every precept, and fulfil the whole law: and therefore he went up to this feast; yet in the most private manner, that he might escape those who would lie in wait for him, and sought to kill him: and this he did, not through fear of death, but because his hour was not yet come; this was not the feast he was to suffer at, but the passover following; which when near at hand, he went up to it, and entered Jerusalem in the most public manner. (m) Misn. Chagiga, c. 1. sect. 6. Maimon. Hilch. Chagiga, c. 2. sect. 4, 5, 6, 7.

Then the Jews sought him at the feast,.... Some to take him and kill him, and others to hear his doctrine, and see his miracles: for all expected him at the feast, knowing it was always his custom, as it was his duty, as an Israelite, to attend at it: and said, where is he? not naming his name; either through contempt, which might be the case of the far greater part; or through fear of the Jews; or because that he was so well known.

And there was much murmuring among the people concerning him,.... There was a general whisper, and a private controversy and contention among the people about him, upon inquiry being made after him: for some said he is a good man; a man of a good principle, of a good life and conversation; and who is good, kind, and beneficent, both to the bodies and souls of men; preaches good doctrine, and does many good things: others said: nay, or denied him to be a good man: but he deceiveth the people; drawing them off from the law of Moses, teaching them to break the sabbath, setting himself up for the Messiah, and asserting himself to be the son of God.

Howbeit, no man spoke openly of him,.... So loud as to be overheard, at least by many, but in a secret and whispering way; or did not speak with freedom, or all their mind, what they really thought of him, nor with courage and boldness: for fear the Jews; for fear of being mobbed by them, or up and prosecuted, or turned out of the synagogue; for a law was made, that whoever confessed him, should be so used; and this deterred persons from expressing the true sentiments of their minds about him.

Now about the midst of the feast,.... About the fourth day of it, for it lasted eight days; this might be on the sabbath day, which sometimes was , "in the middle of the feast" (n); and the rather, since it follows, Jesus went up into the temple; as the Lord and proprietor of it, and as was his usual method; he had for some reasons kept himself retired till now, and now he appeared publicly: and taught the people his doctrine; he expounded the Scriptures, gave the true sense of them, and instructed the people out of them. (n) Misa. Succa, c. 5. sect. 5.

And the Jews marvelled,.... Both at the matter, and manner of his doctrine; it was such, as never man spake; his words were so gracious, and there were such truth and evidence in them, and they were delivered with such power and authority, that they were astonished at them: saying, how knoweth this man letters? or "the Scriptures", as the Arabic and Persic versions render it; which are called "holy letters", 2 Timothy 3:15; according to which, the sense is, that they were surprised at his knowledge of the Scriptures, that he should be conversant with them, and be able to interpret them, and give the sense and meaning of them, in so full and clear a manner, as he did: or else the sense is, how came this man to be such a learned man? whence has he this wisdom, and all this learning which he shows? as in Matthew 13:54. So a learned man is in Isaiah 29:11, said to be one that , , "knows letters", as the Septuagint there translate the Hebrew text; but how Christ should know them, or be a learned man, having never learned, was surprising to them: that is, he had not had a liberal education, but was brought up to a trade; he was not trained up at the feet of any of their Rabbins, in any of their universities, or schools of learning; and in which they were certainly right. Modern Jews pretend to say he had a master, whom they sometimes call Elchanan (o), but most commonly they make him to be R. Joshua ben Perachiah (p): with whom they say, he fled into Alexandria in Egypt, for fear of Jannai the king: and one of their writers (q), on this account, charges the evangelist with a falsehood: but who are we to believe, the Jews who lived at the same time with Jesus, and knew his education and manner of life, or those that have lived ages since? (o) Toldos Jesu, p. 5. (p) Juchasin, fol. 159. 1. Ganz Tzemach David, par. 1, fol. 21. 1. & 24. (q) R. Isaac Chizzuk Emuna, par. 2. c. 46. p. 435.

Jesus answered them and said,.... Having heard them express their surprise, and state their objection: my doctrine is not mine: it was his, as he was God; as such, he was the author of it, it was from him, by the revelation of him; and it was of him, or he was the subject of it, as Mediator; it respected his person as God-man, his offices, as prophet, priest, and King, and his grace, righteousness; and salvation; and it was his, as preached by him as man; it came by him, and first began to be spoken by him; and was so spoken by him, as it never was before, or since: but it was not human; it was not acquired by him, as man; he did not learn it of man; he needed no human teachings; he increased in wisdom without them, from his infancy: they said right, in saying he had never learned; the spirit of wisdom and knowledge rested on high, and the treasures of them were hid in him; nor was it a device or invention of his, as man; it was not from himself as such, but it was from heaven, from his Father: wherefore he adds, but his that sent me; thereby intimating, that it was of God, and was communicated to him by his Father; from whom he received it, and from whom he had a commission to preach it; so that his doctrine was that wisdom which comes from above, and is pure and peaceable, divine and heavenly, and ought to be received by men.

If any man will do his will,.... Meaning, not one that perfectly fulfils the law, which is the good, and perfect, and acceptable will of God; for there is no man that does this, or can do it; nor is it so said here, "if any man do his will", but "if any man will do" it; that is, is desirous of doing it; who has it wrought in him both to will and do, of the good pleasure of God, by his grace and Spirit; with whom to will is present, though, he has not power to perform, and so is a spiritual man; and who believes in the Lord Jesus Christ, which is one branch of the will of God; and who depends upon the Spirit and grace of God, and acts from a principle of love to God, and in the exercise of faith on Christ: he shall know of the doctrine, whether it be of God, or whether I speak of myself; not a man of mere natural knowledge and learning, or a man of theory and speculation, is a judge of doctrine; but he that leans not to his own understanding, and implores the assistance of the Divine Spirit, and who is for reducing doctrine into practice: he knows by the efficacy of the doctrine upon his heart, and the influence it has on his life and conversation; by its coming not in word only, but in power; and by its working effectually in him, whether it is divine or human, of God or of man.

He that speaketh of himself,..... What he himself has devised, and is a scheme of his own; for which he has no divine warrant and commission: seeketh his own glory; honour and applause from men; as did the Scribes and Pharisees, who taught for doctrines the commandments of men, the traditions of the elders, their own glosses upon the law, and their own decisions and determinations: and as did the false teachers, who had nothing else in view but themselves, their worldly interest, or vain glory; these suited their doctrines to the minds and lusts of men, in order to gain their point: but he that seeketh his glory that sent him; that gave him in commission what he should say and speak, and his only; as did Christ, and so his apostles after him: the same is true, and no unrighteousness is in him; he is an upright and faithful man, and what he says is truth; he brings true doctrine along with him, and there is no fraud or imposture in him; nor any insincerity "in his heart", as the Syriac and Persic versions render it; nor any dishonesty in his conduct; he is no cheat or deceiver; was he, he would seek his own glory and interest; but as he appears to be a man of no design, his doctrine is to be depended on and received; and such was Christ.

Did not Moses give you the law,.... After Christ had vindicated himself and his doctrine, he proceeds to reprove the Jews for their breaking the law, which contained the will of God: by which it appeared, that they were no proper judges of his doctrine, though they cavilled at it: the question he puts could not be denied by them; for though, properly speaking, God was the lawgiver, yet inasmuch as it was delivered by Moses, it is ascribed to him, and said to come by him; and it was put into his hands, to be delivered by him, peculiarly to the people of Israel; and being given to the Jewish fathers, not only for themselves, but for their posterity in ages to come, is said to be given to the then present generation; and may be understood, either of the whole system of laws, moral, ceremonial, and, judicial, belonging to that people; or else of the particular law, concerning the keeping of the sabbath, which was a peculiar law of Moses, and proper to the children of Israel only: and yet none of you keepeth the law; though they boasted of it as a singular privilege, and rested in it, and their obedience to it for life and salvation, yet daily broke it in various instances, in thought, word, or deed; yea, those that sat in Moses's chair, and taught it, did not observe and do what they taught; nor could the most holy and righteous man among them perfectly keep it: and many of them, who were most forward to censure others, for the violation of it, paid the least regard to it; and particularly to the law of the sabbath, which both priests and people transgressed, in one point or another, every sabbath day: wherefore our Lord reasons with them, why go ye about to kill me? an harmless and innocent man, who never injured you in your persons and properties; and which is a proof of their not keeping that body of laws Moses gave them, since "thou shalt not kill" is one of them: though rather this may refer to the law of the sabbath, and the sense he, that since Moses had given them the law of the sabbath, and they did not keep it themselves, why should they seek to take away his life, for what they pretended was a breach of it? for our Lord here, as appears by what follows, refers to what they sought to do, above a year and a half ago, and still continued to seek after; namely, to kill him, because he had healed a man on the sabbath day, John 5:16.

The people answered and said,.... These seem to be the country people, who came from Galilee and other parts, who knew nothing of the designs of the Jerusalem Jews upon him; nor were they his downright enemies at least, but rather seemed to favour him, and were on his side, though greatly provoked to hear him talk after this manner: thou hast a devil; or art possessed with one; thou talkest like one of the demoniacs, like a madman, one beside thyself; whom the devil has so much power over, and has so deprived of thy senses, that thou knowest not what thou sayest: who goeth about to kill thee? no man; for they could not believe that any man, or body of men, would be so wicked, as to attempt to take away the life of so harmless a person, and who did so much good both to the bodies and souls of men.

Jesus answered and said unto them,.... Taking no notice of their passion, reproach, and blasphemy; but proceeding upon the thing he had in view, and which he was determined to reassume, and vindicate himself in; I have done one work; that is, on the sabbath day; meaning, his cure of the man that had had a disorder eight and thirty years, who lay at Bethesda's pool; which single action, they charged with being a breach of the sabbath, he mentions with a view to their many, and daily violations of it: and ye all marvel; at it, as a thing unheard of, as a most shocking piece of iniquity, as an intolerable evil; wondering that any man should have the front, to bid another take up his bed and walk, on the sabbath day: they did not marvel at the miracle that was wrought; but were amazed, offended, and disturbed, at its being done on the sabbath day.

Moses therefore gave unto you circumcision,.... The command of circumcision, which he renewed and established, Leviticus 12:3; (not because, or that it is of Moses; originally, or that he was the first giver of it, for it was enjoined before his time; this is a correction of what is before said, giving a more accurate account of the rise of circumcision: but of the fathers); Abraham, Isaac, and Jacob, to whom it was enjoined by God, and who practised it before the times of Moses; so that this command was in force before him, and obligatory upon the descendants of Abraham, before he delivered it; and would have been, if he had never mentioned it; though the Jews say (r), "we do not circumcise because Abraham our father, on whom be peace, circumcised himself and his household, but because the holy blessed God commanded us by Moses, that we should be circumcised, as Abraham our father was circumcised.'' But no doubt it would have been binding on them, if Moses had said nothing about it; the command to Abraham is so express, for the circumcision of his male offspring, Genesis 17:10; however, it being both of Moses and of the fathers, laid a very great obligation on the Jews to observe it: and ye on the sabbath day, circumcise a man; a male child, as they did, when the eighth day fell on a sabbath day; for the law of circumcision was before the law of the sabbath, and therefore was not to be made void by it, nor was it made void by it; and so much is intimated by our Lord's observing, that it was not of Moses, but of the fathers; and this is the reason which the Karaite Jews give for circumcision on the sabbath day: for (s). "say they, because it is a former command, from the time of Abraham our father, on whom be peace, before the giving of the law of the sabbath, , "they circumcise on the sabbath day", and when the command of the sabbath afterwards took place, it was not possible it should disannul circumcision on the sabbath day; and for the same reason, they also allow the sacrifice of the passover to be done on the sabbath day, because it is a command which went before the command of the sabbath.'' And this was also the sense and practice of the other Jews: thus citing the law of Moses in Leviticus 12:3. "And in the eighth day, the flesh of his foreskin shall be circumcised", by way of gloss upon it add, , "and even on the sabbath day" (t); and on the same text another writer observes (u), that by Gematry, every day is fit for circumcision. R. Jose says (w), "they do all things necessary to circumcision, on the sabbath day.'' R. Abika says (x), "all work that can be done on the evening of the sabbath, does not drive away the sabbath; but circumcision, which cannot be done on the evening of the sabbath, drives away the sabbath: they do all things necessary to circumcision; they circumcise, and make bare, and suck, and put (on the wound) a plaster and cummin; and which, if not bruised on the evening of the sabbath, they may chew with their teeth.'' Also it is allowed of (y), to "wash the infant on the third day of circumcision, which happens to be on the sabbath.'' Moreover, a case is put after this manner (z); "if a man has two infants, one to be circumcised after the sabbath, and the other to be "circumcised on the sabbath", and forgets, and circumcises that, that was to be after the sabbath, on the sabbath, he is guilty of sin; if one is to be circumcised in the evening of the sabbath, and the other on the sabbath, and he forgets, and circumcises that which should be on the evening of the sabbath, on the sabbath, R. Eliezer pronounces him guilty, but R, Joshua absolves him.'' And we have an instance (a) of "R. Sheshana, the son of R. Samuel bar Abdimo, that when he was to be circumcised, it was the sabbath day, and they forgot the razor; and they inquired of R. Meni and R. Isaac ben Eleazar, and it was drove off to another day.'' From all which it appears, that circumcision on the sabbath day, was a common practice, and which confirms the assertion of Christ. (r) Maimon. in Misn. Cholin, c. 7. sect. 6. (s) R. Eliaha in Adderet apud Trigland. de Sect. Karaeorum, c. 9. p. 134. (t) T. Bab. Sabbat, fol. 132. 1. Mitzvot Tora, pr. Affirm. 28. (u) Baal Hatturim in Leviticus 12.3.((w) Misna Sabbat, c. 18. sect. 3.((x) Misna Sabbat, c. 19. sect. 1, 2. T. Bab. Pesachim, fol. 69. 2. Maimon. Hilchot Milah, c. 2. sect. 6, 7. (y) Ib. sect. 3. Bereshit Rabba, sect. 8. fol. 70. 3. Maimon. ib. sect. 6. (z) Ib. sect. 4. T. Bab. Ceritot, fol. 19. 2.((a) Juchasin, fol. 105. 2.

If a man on the sabbath day receive circumcision,.... As it was certain in many instances he did: that the law of Moses might not be broken; either the law concerning circumcision, which confirmed the law given to Abraham, and required it should be on the eighth day, let it fall when it would, even on a sabbath day; and therefore on that day, male children received circumcision, that that law might be kept, and not be broken: or else the law concerning the sabbath; and the sense be, if circumcision was administered on the sabbath day, "without breaking the law of Moses", as some render the words, which commanded the observation of the sabbath, are ye angry at me; and pursue me with so much wrath and bitterness, because I have made a man every whit whole on the sabbath day? or "a man that was whole, sound on the sabbath day"; who was wholly, or all over disordered, every limb of whom shook with the palsy: or as some think the sense is, he was made every whit whole, both in soul and body; and then the argument is, if it was, no breach of the sabbath to make a wound, and lay a plaster on it, as in circumcision; it would be no violation of it, nor ought any to be offended with it, that Christ should heal a diseased man, who was so in every part of his body, and restore health to his soul likewise and nothing is more common with the Jews than to say, the danger of life, and , "the preservation of the soul", or life, drive away the sabbath (b). (b) T. Bab. Sabbat, fol. 132. 1.

Judge not according to the appearance,.... Or through respect of persons, and so as to please men, the Scribes and Pharisees; who had condemned the action of Christ, in curing the diseased man on the sabbath day, and sought to kill him for it: but judge righteous judgment; give your sense and judgment of things, according to the truth and evidence of them; and do not find fault with that, which you yourselves allow of, and which Moses and his law, and your own practices, justify.

none spake openly of him--that is, in His favor, "for fear of the [ruling] Jews."

doctrine . . . not mine, &c.--that is, from Myself unauthorized; I am here by commission.

seeketh his own glory--(See on Joh 5:41-44).

Judge not, &c.--that is, Rise above the letter into the spirit of the law.

Here is, I. Christ's public preaching in the temple (Joh 7:14): He went up into the temple, and taught, according to his custom when he was at Jerusalem. His business was to preach the gospel of the kingdom, and he did it in every place of concourse. His sermon is not recorded, because, probably, it was to the same purport with the sermons he had preached in Galilee, which were recorded by the other evangelists. For the gospel is the same to the plain and to the polite. But that which is observable here is that it was about the midst of the feast; the fourth or fifth day of the eight. Whether he did not come up to Jerusalem till the middle of the feast, or whether he came up at the beginning, but kept private till now, is not certain. But, Query, Why did he not go to the temple sooner, to preach? Answer, 1. Because the people would have more leisure to hear him, and, it might be hoped, would be better disposed to hear him, when they had spent some days in their booths, as they did at the feast of tabernacles. 2. Because he would choose to appear when both his friends and his enemies had done looking for him; and so give a specimen of the method he would observe in his appearances, which is to come at midnight, Mat 25:6. But why did he appear thus publicly now? Surely it was to shame his persecutors, the chief priests and elders. (1.) By showing that, though they were very bitter against him, yet he did not fear them, nor their power. See Isa 50:7, Isa 50:8. (2.) By taking their work out of their hands. Their office was to teach the people in the temple, and particularly at the feast of tabernacles, Neh 8:17, Neh 8:18. But they either did not teach them at all or taught for doctrines the commandments of men, and therefore he goes up to the temple and teaches the people. When the shepherds of Israel made a prey of the flock it was time for the chief Shepherd to appear, as was promised. Eze 34:22, Eze 34:23; Mal 3:1. II. His discourse with the Jews hereupon; and the conference is reducible to four heads: 1. Concerning his doctrine. See here, (1.) How the Jews admired it (Joh 7:15): They marvelled, saying, How knoweth this man letters, having never learned? Observe here, [1.] That our Lord Jesus was not educated in the schools of the prophets, or at the feet of the rabbin; not only did not travel for learning, as the philosophers did, but did not make any use of the schools and academies in his own country. Moses was taught the learning of the Egyptians, but Christ was not taught so much as the learning of the Jews; having received the Spirit without measure, he needed not receive any knowledge from man, or by man. At the time of Christ's appearing, learning flourished both in the Roman empire and in the Jewish church more than in any age before or since, and in such a time of enquiry Christ chose to establish his religion, not in an illiterate age, lest it should look like a design to impose upon the world; yet he himself studied not the learning then in vogue. [2.] That Christ had letters, though he had never learned them; was mighty in the scriptures, though he never had any doctor of the law for his tutor. It is necessary that Christ's ministers should have learning, as he had; and since they cannot expect to have it as he had it, by inspiration, they must take pains to get it in an ordinary way. [3.] That Christ's having learning, though he had not been taught it, made him truly great and wonderful; the Jews speak of it here with wonder. First, Some, it is likely, took notice of it to his honour: He that had no human learning, and yet so far excelled all that had, certainly must be endued with a divine knowledge. Secondly, Others, probably, mentioned it in disparagement and contempt of him: Whatever he seems to have, he cannot really have any true learning, for he was never at the university, nor took his degree. Thirdly, Some perhaps suggested that he had got his learning by magic arts, or some unlawful means or other. Since they know not how he could be a scholar, they will think him a conjurer. (2.) What he asserted concerning it; three things: - [1.] That his doctrine is divine (Joh 7:16): My doctrine is not mine, but his that sent me. They were offended because he undertook to teach though he had never learned, in answer to which he tells them that his doctrine was such as was not to be learned, for it was not the product of human thought and natural powers enlarged and elevated by reading and conversation, but it was a divine revelation. As God, equal with the Father, he might truly have said, My doctrine is mine, and his that sent me; but being now in his estate of humiliation, and being, as Mediator, God's servant, it was more congruous to say, "My doctrine is not mine, not mine only, nor mine originally, as man and mediator, but his that sent me; it does not centre in myself, nor lead ultimately to myself, but to him that sent me." God had promised concerning the great prophet that he would put his words into his mouth (Deu 18:18), to which Christ seems here to refer. Note, It is the comfort of those who embrace Christ's doctrine, and the condemnation of those who reject it, that it is a divine doctrine: it is of God and not of man. [2.] That the most competent judges of the truth and divine authority of Christ's doctrine are those that with a sincere and upright heart desire and endeavour to do the will of God (Joh 7:17): If any man be willing to do the will of God, have his will melted into the will of God, he shall know of the doctrine whether it be of God or whether I speak of myself. Observe here, First, What the question is, concerning the doctrine of Christ, whether it be of God or no; whether the gospel be a divine revelation or an imposture. Christ himself was willing to have his doctrine enquired into, whether it were of God or no, much more should his ministers; and we are concerned to examine what grounds we go upon, for, if we be deceived, we are miserably deceived. Secondly, Who are likely to succeed in this search: those that do the will of God, at least are desirous to do it. Now see, 1. Who they are that will do the will of God. They are such as are impartial in their enquiries concerning the will of God, and are not biassed by any lust or interest, and such as are resolved by the grace of God, when they find out what the will of God is, to conform to it. They are such as have an honest principle of regard to God, and are truly desirous to glorify and please him. 2. Whence it is that such a one shall know of the truth of Christ's doctrine. (1.) Christ has promised to give knowledge to such; he hath said, He shall know, and he can give an understanding. Those who improve the light they have, and carefully live up to it, shall be secured by divine grace from destructive mistakes. (2.) They are disposed and prepared to receive that knowledge. He that is inclined to submit to the rules of the divine law is disposed to admit the rays of divine light. To him that has shall be given; those have a good understanding that do his commandments, Psa 111:10. Those who resemble God are most likely to understand him. [3.] That hereby it appeared that Christ, as a teacher, did not speak of himself, because he did not seek himself, Joh 7:18. First, See here the character of a deceiver: he seeketh his own glory, which is a sign that he speaks of himself, as the false Christs and false prophets did. Here is the description of the cheat: they speak of themselves, and have no commission nor instructions from God; no warrant but their own will, no inspiration but their own imagination, their own policy and artifice. Ambassadors speak not of themselves; those ministers disclaim that character who glory in this that they speak of themselves. But see the discovery of the cheat; by this their pretensions are disproved, they consult purely their own glory; self-seekers are self-speakers. Those who speak from God will speak for God, and for his glory; those who aim at their own preferment and interest make it to appear that they had no commission form God. Secondly, See the contrary character Christ gives of himself and his doctrine: He that seeks his glory that sent him, as I do, makes it to appear that he is true. 1. He was sent of God. Those teachers, and those only, who are sent of God, are to be received and entertained by us. Those who bring a divine message must prove a divine mission, either by special revelation or by regular institution. 2. He sought the glory of God. It was both the tendency of his doctrine and the tenour of his whole conversation to glorify God. 3. This was a proof that he was true, and there was no unrighteousness in him. False teachers are most unrighteous; they are unjust to God whose name they abuse, and unjust to the souls of men whom they impose upon. There cannot be a greater piece of unrighteousness than this. But Christ made it appear that he was true, that he was really what he said he was, that there was no unrighteousness in him, no falsehood in his doctrine, no fallacy nor fraud in his dealings with us. 2. They discourse concerning the crime that was laid to his charge for curing the impotent man, and bidding him carry his bed on the sabbath day, for which they had formerly prosecuted him, and which was still the pretence of their enmity to him. (1.) He argues against them by way of recrimination, convicting them of far worse practices, Joh 7:19. How could they for shame censure him for a breach of the law of Moses, when they themselves were such notorious breakers of it? Did not Moses give you the law? And it was their privilege that they had the law, no nation had such a law; but it was their wickedness that none of them kept the law, that they rebelled against it, and lived contrary to it. Many that have the law given them, when they have it do not keep it. Their neglect of the law was universal: None of you keepeth it: neither those of them that were in posts of honour, who should have been most knowing, nor those who were in posts of subjection, who should have been most obedient. They boasted of the law, and pretended a zeal for it, and were enraged at Christ for seeming to transgress it, and yet none of them kept it; like those who say that they are for the church, and yet never go to church. It was an aggravation of their wickedness, in persecuting Christ for breaking the law, that they themselves did not keep it: "None of you keepeth the law, why then go ye about to kill me for not keeping it?" Note, Those are commonly most censorious of others who are most faulty themselves. Thus hypocrites, who are forward to pull a mote out of their brother's eye, are not aware of a beam in their own. Why go ye about to kill me? Some take this as the evidence of their not keeping the law: "You keep not the law; if you did, you would understand yourselves better than to go about to kill me for doing a good work." Those that support themselves and their interest by persecution and violence, whatever they pretend (though they may call themselves custodes utriusque tabulae - the guardians of both tables), are not keepers of the law of God. Chemnitius understands this as a reason why it was time to supersede the law of Moses by the gospel, because the law was found insufficient to restrain sin: "Moses gave you the law, but you do not keep it, nor are kept by it from the greatest wickedness; there is therefore need of a clearer light and better law to be brought in; why then do you aim to kill me for introducing it?" Here the people rudely interrupted him in his discourse, and contradicted what he said (Joh 7:20): Thou has a devil; who goes about to kill thee? This intimates, [1.] The good opinion they had of their rulers, who, they think, would never attempt so atrocious a thing as to kill him; no, such a veneration they had for their elders and chief priests that they would swear for them they would do no harm to an innocent man. Probably…