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CHAP. V.

and announces himself] plasting life, and shall not come into condemnation; but is passed from death unto life.

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25 Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.

26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;

27 And hath given him authority to execute judgment also, because he

[as Judge of the world.

is the Son of man.

28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice,

29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

30 I can of mine own self do nothing: as I hear, I judge and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. (O)

EXPOSITION.

short of the miseries of an eternal state. This discovery of Jesus, however, exposed him to the malice of his enemies, who even now sought his death, and would gladly have procured it, either by legal or illegal means. They hated the light, because their minds were full of darkness.

(0) Ver. 17-30. Jesus maintains the divinity of his character. The charge is How turned from the poor patient who had been cured, to the good Physician who had Wrought the cure. The Jews sought to slay him because he had done these things: -not only for his direction to his patient to carry his bed, but because he had wrought this and other cures upon the sabbath day. This seems to have been the way in which they endeavoured to get rid of the evidence in favour of his divine character and mission, by accusing him as a sabbath breaker. Jesus now enters on his defence," My Father worketh hitherto, and I work." It is true that the Almighty rested from his work of creation on the sabbath day, and left us both precept and example to do the same: but has the Deity ceased from works of benevolence to men?

Are not his infinite energies perpetually

exerted on our behalf? Worketh hitherto, and I work,-and what "My Father are my works but an imitation of bis infinite benevolence? He causes his sun to shine, and his rains to descend, both upon the evil and the good; I exert the like benevolence in healing the sick, and instructing the ignorant." It is a grand mis

take to think that the sabbath can be

sanctified by sloth and idleness. To heal the sick, to relieve the poor, and to instruct the ignorant, were the employments of the Son of God, and are duties incumbent, not only on all his ministers, but also on all his followers, as they have ability and opportunity. But Jesus called God "his Father," with a familiarity which implied a peculiar relation to him as his own Father. (See Note on ver. 17.) This they thought blasphemous, and it would have been so, had he been a mere man, as they supposed.

Dr. Waterland justly remarks, that had their inference been unjust, he would have had only to deny it; whereas, in the following verses, he not only admits but justifies it, and claims honour equal to the Father.

Jn attempting to expound our Lord's doctrinal discourses relative to the divine

Being, we feel a peculiar awe, lest we should step beyond the boundary of Revelation, which we believe has been the true cause of all the theological errors with which the church has been afflicted: in truth, we would rather stop short than step

beyond. We have already suggested our opinion that St. John, in the first chapter, has an allusion to Solomon's beautiful allegory in the 8th chapter of Proverbs, where Wisdom is represented as the firstborn of God the Father, brought up under his immediate care, and, as a darling child, witnessing the mysterious process of the creation. "When he prepared the heavens

NOTES.

Ver. 26. Given to the Son to have life.-"Those who admit the doctrine of eternal generation, consider the Father as the fountain of Deity, and all the divine attributes of the Son, as consequently derived from him: but we doubt if this passage have that in his mediatorial character." In bim was life, aud meaning. We consider it as referring to the Logos, the life was the light of men: and out of his fullness

have all we received," &c. See chap. i. 4, 16. So Dr. Guise.

Ver. 27. Because he is the Son of man.-Camp. "A Son of man," the Greek here omitting the usual article. The first version implies, because he was "the Messiah;" the second, because he was a man: but the difference is not great. See Dan, vii, 9-14, Phil. ii. 5-11.

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-when he appointed the foundations of the earth. Then (says Wisdom) I was by him, as one brought up with him," and witnessed all his works. (Prov. viii. 22-31.) Thus our apostle, speaking of the divine Logos, says, "The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these doeth the Son likewise." Did the Father create all things in the beginning? No less true is it of the Word, or Son of God: "All things were made by him, and without him was not any thing made that was made." (Chap. i. 3.

"For the Father loveth the Son, and sheweth him all things that himself doeth (as already instanced in creation); and he will shew him greater things than these, that ye may marvel." Then our Lord goes on to state his participation in the most mysterious works of the resurrection and future judgment: "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." And as to the last judgment," the Father judgeth no man; but hath committed all judgment to the Son." And wherefore is all this? Is it to show that the Son is inferior to the Father? Most assuredly not. It is, that notwithstanding, and, indeed, because, the Son hath "humbled himself and become of no reputation"-because he "became obedient to death, even the death of the cross, "therefore hath God (the Father) exalted him, and given him a name above every name" (Phil. ii. 7—9), "that all (men and angels too) should

honour the Son, even as they honour the Father."

The nibblings of criticism are here utterly in vain, and only show a particular tenderness in some persons, lest they should offend the Father by rendering too much honour to the Sou. But nothing like this is to be found in the inspired writers: they represent the Lord Jesus as he whom the Father "delights to honour"-whom he hath clothed in his own robes of light and glory-whom he hath placed upon his own throne, and hath stationed his own angels to attend him; and, finally, he hath solemnly declared, before earth and heaven, that he that honoureth not the Son, honoureth not the Father which hath sent him." (Compare Matt. xvi. 27; xxiv. 30, 31.)

When our Saviour declares that "the hour is coming, and now is, when the dead shall hear his voice," he is generally (and we think justly) understood to speak with a double reference; first, to the quickening power of divine grace attending his ministry on earth, and rendering it successful among men dead in trespasses and sius (Ephes. ii. 1); and secondly, to the resurrection of certain individuals from the grave, as the widow's son, Lazarus, &c.; and he tells them they need not wonder at this, as the time would hereafter come, when "ALL the dead" should hear his voice, and obey it.

Nor let it be supposed, that any of us are uninterested in this great event; for, at the last day, all that are in their graves

NOTES-Chap. V. Con.

Ver. 31. My witness is not true.-Wesley, "Not valid." A man may bear a true witness concerning himself, but because it is his own, therefore is it inadmissible in evidence. See ch. viii. 13-18; also Parkhurst in Alethes, iii.

Ver.34. I receive not. -The Greek verb (lambano) is often used for taking in the hand, as bread or fishes. Camp. renders it exegetically, "I need no human testimony."

Ver, 35. He was a burning and a shining light.Comp. Matt. v. 14-16.

Ver. 37. Ye have neither heard, &c.-The different reading we have given above, depends merely on the insertion of two marks of interrogation; and their insertion seems to have been first suggested by Mr. Turner, of Wakefield, in Dr. Priestley's Harmony: it is adopted and ably defended by Dr. Campbell, and since by Dr. Boothroyd.--Nor seen his shape. The Gr. eidos, evidently signifies any object of sight, even when no definite image has been visible; so it is used by the Ixx. Exod. xxiv. 17; Num, ix. 15, 16; xii. 2. Comp. Deut. iv. 19.

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38 And ye have not his word abiding in you: for whom he hath sent, him ye believe not.

39 Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me, 40 And ye will not come to me, that ye might have life.

41 I receive not honour from men. 42 But I know you, that ye have not the love of God in you.

43 I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive.

[searching the Scriptures.

44 How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?

45 Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust.

46 For had ye believed Moses, ye would have believed me: for he wrote of me.

47 But if ye believe not his writings, how shall ye believe my words? (P)

EXPOSITION.

shall come forth; they that, being animated by a lively faith, have "done good (works,) to the resurrection of life" eternal; and they that have done evil, unto the resurrection of condemnation."

(P) Ver. 31-47. Jesus appeals to his heavenly Father, to John the Baptist, to his own miracles, and to the Scriptures, in evidence of his divine mission.-Our Lord having before told the Jews, "The Son can do nothing of himself," now repeats it in the first person," I can of mine own self do nothing;" but the two propositions do not refer exactly to the same point. In the former he is speaking of his miracles, all which were wrought in harmony with the divine operations of the Father. Here he speaks of passing judgment at the last day: "As I hear (says he) I judge;" that is, I judge from evidence: " and my judgment is just, because I seek not mine own will, but the will of the Father which hath sent me." Nothing so much biases the mind in judgment as having some interest in the cause, or a will of our own to be consulted. The will of Christ is wholly absorbed in that of his heavenly Father. So he prayed, when in the scene of his deepest mental agonies, "Father, not my will, but thine be done."

In evidence of his mission, Jesus appeals first to his heavenly Father: "If I only bear witness of myself," says our Lord, "my witness is not valid" not admissible in

evidence. (see Note on ver. 31.) "But there is another who beareth witness," referring to God his Father, "and I know (adds he) that his witness is true," and valid, and indisputable-referring to the witness borne from heaven at his baptism, "This is my beloved Son."-"Ye sent messengers unto John the Baptist, and he bare witness unto the truth." "But I receive not," or rather take not, "witness from men." I look to higher authority. "The works which the Father hath given me to finish" -the miracles I perform, the doctrines I deliver, and the sufferings 1 am about to endure all "bear witness of me"-all testify the divinity of my character and mission.

But the following verse demands a more particular attention. "The Father himself hath borne witness of me: ye have neither heard his voice at any time, nor seen his shape," or appearance; that is, the glory of his person. It is true, that Deity is invisible, and it is only in a figurative sense that men can be said to hear his voice; yet we so frequently read of Moses and other prophets seeing the divine glory, and hearing the voice of God, that we are strongly inclined to read the passage interrogatively, as is done by several modern critics and divines, as follows: "Have ye neither heard his voice at any time, nor seen his appearance? and have ye not his word abiding in (or among) you, that ye

NOTES.

Ver. 39. Search the Scriptures.-The words may he read either imperatively or indicatively: our translators prefer the former; both Doddr. and Camp. the latter. But some read this also interrogatively, "Do ye search," &c. The term search is noted by the critics as remarkably emphatic and expressive. Some take it as an allusion to miners in search of the precious metals: others think it refers to hunters scenting their game; but Homer uses it in reference

to a lion scouring the plain, to trace the footsteps of a man who had robbed his den. See Leigh's Crit. Sac.

Ver. 43. If another should come in his own name, -Some think this refers particularly to Barchochebas, a noted impostor in the succeeding age; but, as Doddr. observes, there were many other false Messiahs.

Jesus feedeth more than]

CHAP. VI.

S. JOHN.

AFTER these things Jesus went over the sea of Galilee, which is the sea of Tiberias.

2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased.

3- And Jesus went up into a mountain, and there he sat with his disciples.

4 And the Passover, a feast of the Jews, was nigh.

5 When Jesus then lifted up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?

6 And this he said to prove him: for he himself knew what he would do.

7 Philip answered him, Two hundred pennyworth of bread is not sufficient for them, that every one of them may take a little.

8 One of his disciples, Andrew, Simon Peter's brother, saith unto him,

9 There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?

10 And Jesus said, Make the men sit down. Now there was much grass

[five thousand.

in the place. So the men sat down, in number about five thousand.

11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down; and likewise of the fishes as much as they would.

12 When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

13 Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

14 Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world.

15 When Jesus therefore perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone.

16 And when even was now come, his disciples went down unto the sea,

17 And entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them.

EXPOSITION-Chap. V. Continued.

believe not on him whom he hath sent?" The former question is understood to refer to the divine appearance which bore witness to the Saviour at his baptism, as above-mentioned, when the Father testified from heaven, "This is my beloved Son." The latter question relates to the sacred oracles entrusted with them, of which our Lord speaks distinctly in the following verse: Search the Scriptures," or, as some read the text indicatively, "Ye (do) search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me." (See Note on verse 37.)

But whether these words be taken indi

catively or imperatively, they contain a most important duty-the searching of the Scriptures, which should certainly be diligently attended to, by all who consider them as containing eternal life. But the searching here is more than barely reading them-more than idly criticising them: the Jews did both these, but they did not seek for eternal life in them, or they would have led them to Jesus for that eternal life; for they spake of him-and to "him gave all the prophets witness."

NOTES.

CHAP. VI. Ver. 15. To make him a king-Dod. dridge suggests, that his ability of feeding multitudes by miracle might suggest to them, how easy it might be for him to maintain an army!

Ver. 17. Went over the sea toward Capernaum.— Mark says, "to the other side," as we read it; but Camp. renders it, "and pass over toward Bethsaida." w these places were all on the same side of the e with Tiberias, and might all be travelled by

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land;-but, 1. They wished to avoid any of the people following them. 2. They were sailors, and had got their boat, and therefore preferred going by water; but a storm arising, instead of Bethsaida, they were driven farther, even to Capernaum. The term other side, seems equally applicable to the other end. Doddr, understands it, of the other side a creek, near Bethsaida,

Jesus walketh]

CHAP. VI.

-18 And the sea arose by reason of a great wind that blew.

19 So when they had rowed about five and twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship: and they were afraid.

[on the water.

20 But he saith unto them, It is I; be not afraid.

21 Then they willingly received him into the ship: and immediately the ship was at the land whither they went. (Q)

CHAP. VI.

EXPOSITION.

(Q) Ver. 1-21. Jesus feedeth five thousand by miracle; then withdraws from them, and walks on the sea to his disciples.-Both these miracles having been already brought before our readers, we shall here chiefly confine ourselves to incidents, or circumstances, not before mentioned. The miracle of feeding 5000 men, beside women and children, with a few loaves and fishes, is recorded by all the Evangelists: our remarks have been confined to the narrative of Matthew (ch. xiv. 14-21). We shall subjoin two or three more.

1. We observe, that this being just before Passover time (ver. 4), almost the whole population of the country was now gathering together (particularly of the males), and that a great part of them were at a distance from home, aud had no occupation here, but to attend the feast; hearing, therefore, that a new prophet was arisen, who had wrought great miracles, they naturally thronged to see and hear him; and his miracles appeared so extraordinary, and his discourses so much superior to those of their Rabbies, that they were un willing to separate or leave him, notwithstanding the inconveniences of hunger and fatigue. Jesus, however, who felt for every one's sufferings but his own, determined at once both to satisfy their necessities, and to demonstrate his own miraculous powers. He did so; and to make the demonstration more complete, as well as to exclude all waste, the fragments were gathered up, and filled twelve baskets, which showed that the surplus only, far exceeded the food originally set before them. The people were hereby fully convinced that he must be the Great Prophet, so long and so often predicted from the time of Moses to that of Malachi; and, therefore, without consulting him, intended to take him" by force," and proclaim him Messiah the King. Our Lord Jesus, however, whose kingdom was of a very different kind from that which they contemplated, knowing their design, withdrew from them, probably while they were maturing their de

sign, in order to spend some time in private prayer, as he was accustomed to do, both night and morning, in the lonely solitude of a mountain. When evening came on, the disciples, by his previous direction, took shipping to cross the sea or lake of Galilee, toward Capernaum, while the people, finding themselves deserted by Jesus not returning, as they probably expected, naturally dispersed themselves to their several homes.

2. We now find the disciples embarked upon the sea, the night dark and stormy, and, what was worse than all, their Master was not with them. After rowing hard for between 20 and 30 furlongs, they at last see an object upon the water, at which they are startled, and, in their agitation, conclude it must be a ghost or spirit, which adds not a little to their terror. Their fears, however, as often ours do, prove unfounded. It was their Master, whose care and sympathy had brought him to their aid, and immediately as he stepped into the vessel, the storm subsided, and they reached the land. On this miracle, which is also related by Matthew, immediately after the preceding, we have there offered a few observations, and shall here add only a recollection of the principal circumstances from the Meditations of the pious Bishop Taylor :

"He that left his Father's kingdom to take upon him the miseries and infelicities of this world, fled from the offers of a kingdom, and their tumultuary election, as from an enemy; and, therefore, sending bis disciples to the ship before towards Bethsaida, he ran into the mountains to hide himself, till the multitude should scatter to their several habitations; he, in the mean time, taking the opportunity of that retirement for the advantage of his prayers. But when the apostles were far engaged in the deep, a great tempest arose, with which they were pressed to the last extremity of danger labouring in sadness and hopelessness till the fourth watch of the night, when, in the midst of their fears and labour, Jesus came walking on the sea, and appeared to them, which

NOTES.

....

Ver. 19. About five and twenty furlongs—that is, between three and four miles.

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