{"commentaries":[{"work_id":"chrysostom","author":"John Chrysostom","short_name":"Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"title":"Homilies on the Gospel of St. John","edition_short":"The Oxford Translation","author_url":"/commentators/chrysostom/","divisions":["Homily","Section"],"work_url":"/works/chrysostom/","entries":[{"id":"chrysostom.JHN.5.1-3.1","start":1,"end":3,"heading":"Homily XXXVI. John iv. 54; v. 1","excerpt":"“After this there was a feast of the Jews.” What “feast”? Methinks that of Pentecost. “And Jesus went up to Jerusalem.” Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days especially, the more simply disposed ran together more than at other times.\n\nVer. 2, 3. “Now there is at Jerusalem a sheep pool, called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of halt, blind, withered, waiting for the moving of the water.”\n\nWhat manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith. What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead, those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account. However, let us now proceed to the matter in hand.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxviii.html","locus":"36.1","cites":[{"at":387,"text":"Ver. 2, 3","label":"John 5:2–3","href":"/jhn/5/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/36/#iv.xxxviii-p8"},{"id":"chrysostom.JHN.5.2-4.1","start":2,"end":4,"heading":"Homily XXXVI. John iv. 54; v. 1","excerpt":"First then, as I before said, He causeth defilements of our bodies, and afterwards infirmities of different kinds, to be done away by water. Because God, desiring to bring us nearer to faith in baptism, no longer healeth defilements only, but diseases also. For those figures which came nearer [in time] to the reality, both as regarded Baptism, and the Passion, and the rest, were plainer than the more ancient; and as the guards near the person of the prince are more splendid than those before, so was it with the types. And “an Angel came down and troubled the water,” and endued it with a healing power, that the Jews might learn that much more could the Lord of Angels heal the diseases of the soul. Yet as here it was not simply the nature of the water that healed, (for then this would have always taken place,) but water joined to the operation of the Angel; so in our case, it is not merely the water that worketh, but when it hath received the grace of the Spirit, then it putteth away all our sins. Around this pool “lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water”; but then infirmity was a hindrance to him who desired to be healed, now each hath power to approach, for now it is not an Angel that troubleth, it is the Lord of Angels who worketh all. The sick man cannot now say, “I have no man”; he cannot say, “While I am coming another steppeth down before me”; though the whole world should come, the grace is not spent, the power is not exhausted, but remaineth equally great as it was before. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxviii.html","locus":"36.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:3–4","href":"/jhn/5/#v3-catena"}],"inFull":"/works/chrysostom/36/#iv.xxxviii-p17"},{"id":"chrysostom.JHN.5.5-6.1","start":5,"end":6,"heading":"Homily XXXVI. John iv. 54; v. 1","excerpt":"But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, “Wilt thou be made whole?” Not that He might learn, that was needless; but that He might show the man’s perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? “Yea Lord,” he saith, but “I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me.”\n\nIt was that we might learn these circumstances that Jesus asked, “Wilt thou be made whole?” and said not, “Wilt thou that I heal thee?” (for as yet the man had formed no exalted notions concerning Him,) but “Wilt thou be made whole?” Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, and withdrew not. Had he not been very persevering, would not the future, if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxviii.html","locus":"36.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/36/#iv.xxxviii-p24"},{"id":"chrysostom.JHN.5.7.1","start":7,"end":7,"heading":"Homily XXXVII. John v. 6, 7","excerpt":"... Since this man who had been paralytic for thirty and eight years, and who saw each year others delivered, and himself bound by his disease, not even so fell back and despaired, though in truth not merely despondency for the past, but also hopelessness for the future, was sufficient to over-strain him. Hear now what he says, and learn the greatness of his sufferings. For when Christ had said, “Wilt thou be made whole?” “Yea, Lord,” he saith, “but I have no man, when the water is troubled, to put me into the pool.” What can be more pitiable than these words? What more sad than these circumstances? Seest thou a heart crushed through long sickness? Seest thou all violence subdued? He uttered no blasphemous word, nor such as we hear the many use in reverses, he cursed not his day, he was not angry at the question, nor did he say, “Art Thou come to make a mock and a jest of us, that Thou asketh whether I desire to be made whole?” but replied gently, and with great mildness, “Yea, Lord”; yet he knew not who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician, and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be so far useful to him as to put him into the water, and desired to attract Him by these words. What then saith Jesus?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","locus":"37.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/37/#iv.xxxix-p4"},{"id":"chrysostom.JHN.5.8.1","start":8,"end":8,"heading":"Homily XXXVII. John v. 6, 7","excerpt":"Ver. 8. “Rise, take up thy bed, and walk.”\n\nNow some suppose that this is the man in Matthew who was “lying on a bed” ( Matt. ix. 2 ); but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, “I have no man.” Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, “Thy sins be forgiven thee,” but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He saith, “Thy sins be forgiven thee,”) but in this, warning and threats to strengthen the man for the future; “Sin no more, lest a worse thing come unto thee.” ( Ver. 14.) The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","locus":"37.1","cites":[{"at":120,"text":"Matt. ix. 2","label":"Matthew 9:2","href":"/mat/9/#v2","status":"detected"},{"at":1017,"text":"Ver. 14","label":"John 5:14","href":"/jhn/5/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/37/#iv.xxxix-p9"},{"id":"chrysostom.JHN.5.8-9.1","start":8,"end":9,"heading":"Homily XXXVII. John v. 6, 7","excerpt":"Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first maketh him familiar by questioning, making way for the coming faith; nor doth He only raise, but biddeth him “take up his bed,” so as to confirm the miracle that had been wrought, and that none might suppose what was done to be illusion or a piece of acting. For he would not, unless his limbs had been firmly and thoroughly compacted, have been able to carry his bed. And this Christ often doth, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, “Go, show thyself to the priest” ( Matt. viii. 4 ); at once providing most certain proof of the cleansing, and stopping the shameless mouths of those who asserted that He was legislating in opposition to God. This also He did in like manner in the case of the wine; for He did not merely show it to them, but also caused it to be borne to the governor of the feast, in order that one who knew nothing of what had been done, by his confession might bear to Him unsuspected testimony; wherefore the Evangelist saith, that the ruler of the feast “knew not whence it was,” thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, “Give ye him to eat”; supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions, but that He had come for the salvation of the common nature of mankind.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","locus":"37.1","cites":[{"at":823,"text":"Matt. viii. 4","label":"Matthew 8:4","href":"/mat/8/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/37/#iv.xxxix-p13"},{"id":"chrysostom.JHN.5.9.1","start":9,"end":9,"heading":"Homily XXXVII. John v. 6, 7","excerpt":"[2.] But why did not Jesus require faith of this man, as He did in the case of others, saying, “Believest thou that I am able to do this?” It was because the man did not yet clearly know who He was; and it is not before, but after the working of miracles that He is seen so doing. For persons who had beheld His power exerted on others would reasonably have this said to them, while of those who had not yet learned who He was, but who were to know afterwards by means of signs, it is after the miracles that faith is required. And therefore Matthew doth not introduce Christ as having said this at the beginning of His miracles, but when He had healed many, to the two blind men only.\n\nObserve however in this way the faith of the paralytic. When he had heard, “Take up thy bed and walk,” he did not mock, nor say, “What can this mean? An Angel cometh down and troubleth the water, and healeth only one, and dost Thou, a man, by a bare command and word hope to be able to do greater things than Angels? This is mere vanity, boasting, mockery.” But he neither said nor imagined anything like this, but at once he heard and arose, and becoming whole, was not disobedient to Him that gave the command; for immediately he was made whole, and “took up his bed, and walked.” What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing and besieging him and saying, “It is not lawful for thee to take up thy bed,” that then he gave no heed to their madness, but most boldly in the midst of the assembly proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","locus":"37.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/37/#iv.xxxix-p17"},{"id":"chrysostom.JHN.5.10-11.1","start":10,"end":11,"heading":"Homily XXXVII. John v. 6, 7","excerpt":"Ver. 10. “It is the Sabbath day, it is not lawful for thee to carry thy bed”; hear what he saith:\n\nVer. 11. “He that made me whole, the Same said unto me, Take up thy bed, and walk.”\n\nAll but saying, “Ye are silly and mad who bid me not to take Him for my Teacher who has delivered me from a long and grievous malady, and not to obey whatever He may command.” Had he chosen to act in an unfair manner, he might have spoke differently, as thus, “I do not this of my own will, but at the bidding of another; if this be a matter of blame, blame him who gave the order, and I will set down the bed.” And he might have concealed the cure, for he well knew that they were vexed not so much at the breaking of the Sabbath, as at the curing of his infirmity. Yet he neither concealed this, nor said that, nor asked for pardon, but with loud voice confessed and proclaimed the benefit. Thus did the paralytic; but consider how unfairly they acted. For they said not, “Who is it that hath made thee whole?” on this point they were silent, but kept on bringing forward the seeming transgression.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","locus":"37.2","cites":[{"at":99,"text":"Ver. 11","label":"John 5:11","href":"/jhn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/37/#iv.xxxix-p25"},{"id":"chrysostom.JHN.5.12-13.1","start":12,"end":13,"heading":"Homily XXXVII. John v. 6, 7","excerpt":"Ver. 12, 13. “What man is that which said unto thee, Take up thy bed and walk? And he that was healed wist not who it was: for Jesus had conveyed Himself away, a multitude being in that place.”\n\nAnd why did Jesus conceal Himself? First, that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, “Wherefore hast thou commanded these things to be done on the Sabbath day?” but, “Wherefore doest thou these things on the Sabbath day?” not being displeased at the transgression, but envious at the restoration of the paralytic. Yet in respect of human labor, what the paralytic did was rather a work, for the other was a saying and a word. Here then He commandeth another to break the Sabbath, but elsewhere He doth the same Himself, mixing clay and anointing a man’s eyes ( c. 9 ); yet He doth these things not transgressing, but going beyond the Law. And on this we shall hereafter speak. For He doth not, when accused by the Jews respecting the Sabbath, always defend Himself in the same terms, and this we must carefully observe.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","locus":"37.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/37/#iv.xxxix-p29"},{"id":"chrysostom.JHN.5.14.1","start":14,"end":14,"heading":"Homily XXXVIII. John v. 14","excerpt":"Now what do we learn from this? First, that his disease had been produced by his sins; secondly, that the accounts of hell fire are to be believed; thirdly, that the punishment is long, nay endless. Where now are those who say, “I murdered in an hour, I committed adultery in a little moment of time, and am I eternally punished?” For behold this man had not sinned for so many years as he suffered, for he had spent a whole lifetime in the length of his punishment; and sins are not judged by time, but by the nature of the transgressions. Besides this, we may see another thing, that though we have suffered severely for former sins, if we afterwards fall into the same, we shall suffer much more severely. And with good reason; for he who is not made better even by punishment, is afterwards led as insensible and a despiser to still heavier chastisement. The fault should of itself be sufficient to check and to render more sober the man who once has slipped, but when not even the addition of punishment effects this, he naturally requires more bitter torments. Now if even in this world when after punishment we fall into the same sins, we are chastised yet more severely then before, ought we not when after sinning we have not been punished at all, to be then very exceedingly afraid and to tremble, as being about to endure something irreparable? “And wherefore,” saith some one, “are not all thus punished? for we see many bad men well in body, vigorous, and enjoying great prosperity.” But let us not be confident, let us mourn for them in this case most of all, since their having suffered nothing here, helps them on to a severer vengeance hereafter. As Paul declares when he saith, “But now that we are judged, we are chastened of the Lord, that we should not be condemned with the world” ( 1 Cor. xi. 32 ); for the punishments here are for warning, there for vengeance.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.1","cites":[{"at":1805,"text":"1 Cor. xi. 32","label":"1 Corinthians 11:32","href":"/1co/11/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p6"},{"id":"chrysostom.JHN.5.14.2","start":14,"end":14,"heading":"Homily XXXVIII. John v. 14","excerpt":"But why is it that in the case of these paralytics Christ bringeth forward their sins? For He saith also to him in Matthew who lay on a bed, “Son, be of good cheer, thy sins are forgiven thee” ( Matt. ix. 2 ): and to this man, “Behold, thou art made whole; sin no more.” I know that some slander this paralytic, asserting that he was an accuser of Christ, and that therefore this speech was addressed to him; what then shall we say of the other in Matthew, who heard nearly the same words? For Christ saith to him also, “Thy sins be forgiven thee.” Whence it is clear, that neither was this man thus addressed on the account which they allege. And this we may see more clearly from what follows; for, saith the Evangelist, “Afterward Jesus findeth him in the Temple,” which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, “Art thou again attempting the same sins as before, art thou not made better by thy cure?” Yet He said nothing of the kind, but merely secureth him for the future.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.1","cites":[{"at":195,"text":"Matt. ix. 2","label":"Matthew 9:2","href":"/mat/9/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p15"},{"id":"chrysostom.JHN.5.14.3","start":14,"end":14,"heading":"Homily XXXVIII. John v. 14","excerpt":"And observe the absence of boasting. He said not, “Behold, I have made thee whole,” but, “Thou art made whole; sin no more.” And again, not, “lest I punish thee,” but, “lest a worse thing come unto thee”; putting both expressions not personally, and showing that the cure was rather of grace than of merit. For He declared not to him that he was delivered after suffering the deserved amount of punishment, but that through lovingkindness he was made whole. Had this not been the case, He would have said, “Behold, thou hast suffered a sufficient punishment for thy sins, be thou steadfast for the future.” But now He spake not so, but how? “Behold, thou art made whole; sin no more.” Let us continually repeat these words to ourselves, and if after having been chastised we have been delivered, let each say to himself, “Behold, thou art made whole; sin no more.” But if we suffer not punishment though continuing in the same courses, let us use for our charm that word of the Apostle, “The goodness of God leadeth [us] to repentance, but after [our] hardness and impenitent heart, [we] treasure up unto [ourselves] wrath.” ( Rom. ii. 4, 5.)\n\nAnd not only by strengthening the sick man’s body, but also in another way, did He afford him a strong proof of His Divinity; for by saying, “Sin no more,” He showed that He knew all the transgressions that had formerly been committed by him; and by this He would gain his belief as to the future.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.2","cites":[{"at":1127,"text":"Rom. ii. 4, 5","label":"Romans 2:4–5","href":"/rom/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p20"},{"id":"chrysostom.JHN.5.15.1","start":15,"end":15,"heading":"Homily XXXVIII. John v. 14","excerpt":"Ver. 15. “The man departed, and told the Jews that it was Jesus that had made him whole.”\n\nAgain observe him continuing in the same right feeling. He saith not, “This is he who said, Take up thy bed,” but when they continually advanced this seeming charge, he continually puts forward the defense, again declaring his Healer, and seeking to attract and attach others to Him. For he was not so unfeeling as after such a benefit and charge to betray his Benefactor, and to speak as he did with an evil intention. Had he been a wild beast, had he been something unlike a man and of stone, the benefit and the fear would have been enough to restrain him, since, having the threat lodged within, he would have dreaded lest he should suffer “a worse thing,” having already received the greatest pledges of the power of his Physician. Besides, had he wished to slander Him, he would have said nothing about his own cure, but would have mentioned and urged against Him the breach of the Sabbath. But this is not the case, surely it is not; the words are words of great boldness and candor; he pro claims his Benefactor no less than the blind man did. For what said he? “He made clay, and anointed mine eyes” ( c. ix. 6 ); and so this man of whom we now speak, “It is Jesus who made me whole.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.2","cites":[{"at":1202,"text":"c. ix. 6","label":"John 9:6","href":"/jhn/9/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p24"},{"id":"chrysostom.JHN.5.16-17.1","start":16,"end":17,"heading":"Homily XXXVIII. John v. 14","excerpt":"Ver. 16. “Therefore did the Jews persecute Jesus, and sought to slay Him, because He had done these things on the Sabbath day.” What then saith Christ?\n\nVer. 17. “My Father worketh hitherto, and I work.”\n\nWhen there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, “Have ye not read what David did when he was an hungered?” ( Matt. xii. 2.) But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did. “And wherefore did He not mention what took place at Jericho ?” Because He wished to raise them up from earth that they might no longer attend to Him as to a man, but as to God, and as to one who ought to legislate: since had He not been The Very Son and of the same Essence, the defense would have been worse than the charge. For if a viceroy who had altered a royal law should, when charged with so doing, excuse himself in this manner, and say, “Yea, for the king also has annulled laws,” he would not be able to escape, but would thus increase the weight of the charge. But in this instance, since the dignity is equal, the defense is made perfect on most secure grounds. “From the charges,” saith He, “from which ye absolve God, absolve Me also.” And therefore He said first, “My Father,” that He might persuade them even against their will to allow to Him the same, through reverence of His clearly asserted Sonship.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.2","cites":[{"at":153,"text":"Ver. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"},{"at":375,"text":"Matt. xii. 2","label":"Matthew 12:2","href":"/mat/12/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p27"},{"id":"chrysostom.JHN.5.17.1","start":17,"end":17,"heading":"Homily XXXVIII. John v. 14","excerpt":"If any one say, “And how doth the Father ‘work,’ who ceased on the seventh day from all His works?” let him learn the manner in which He “worketh.” What then is the manner of His working? He careth for, He holdeth together all that hath been made. Therefore when thou beholdest the sun rising and the moon running in her path, the lakes, and fountains, and rivers, and rains, the course of nature in the seeds and in our own bodies and those of irrational beings, and all the rest by means of which this universe is made up, then learn the ceaseless working of the Father. “For He maketh His sun to rise upon the evil and the good, and sendeth rain on the just and on the unjust.” ( Matt. v. 45.) And again; “If God so clothe the grass of the field, which to-day is, and to-morrow is cast into the fire” ( Matt. vi. 30 ); and speaking of the birds He said, “Your Heavenly Father feedeth them.”\n\n[3.] In that place then He did all on the Sabbath day by words only, and added nothing more, but refuted their charges by what was done in the Temple and from their own practice. But here where He commanded a work to be done, the taking up a bed, (a thing of no great importance as regarded the miracle, though by it He showed one point, a manifest violation of the Sabbath,) He leads up His discourse to something greater, desiring the more to awe them by reference to the dignity of the Father, and to lead them up to higher thought. Therefore when His discourse is concerning the Sabbath, He maketh not His defense as man only, or as God only, but sometimes in one way, sometimes in the other; because He desired to persuade them both of the condescension of the Dispensation, and the Dignity of His Godhead. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.2","cites":[{"at":683,"text":"Matt. v. 45","label":"Matthew 5:45","href":"/mat/5/#v45","status":"detected"},{"at":806,"text":"Matt. vi. 30","label":"Matthew 6:30","href":"/mat/6/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p32"},{"id":"chrysostom.JHN.5.18.1","start":18,"end":18,"heading":"Homily XXXVIII. John v. 14","excerpt":"Ver. 18. “Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God.”\n\nAnd this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.\n\nBut they who will not receive these words in a right mind assert, that “Christ made not Himself equal to God, but that the Jews suspected this.” Come then let us go over what has been said from the beginning. Tell me, did the Jews persecute Him, or did they not? It is clear to every one that they did. Did they persecute Him for this or for something else? It is again allowed that it was for this. Did He then break the Sabbath, or did He not? Against the fact that He did, no one can have anything to say. Did He call God His Father, or did He not call Him so? This too is true. Then the rest also follows by the same consequence; for as to call God His Father, to break the Sabbath, and to be persecuted by the Jews for the former and more especially for the latter reason, belonged not to a false imagination, but to actual fact, so to make Himself equal to God was a declaration of the same meaning.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p38"},{"id":"chrysostom.JHN.5.19.1","start":19,"end":19,"heading":"Homily XXXVIII. John v. 14","excerpt":"Ver. 19. “‘The Son can do nothing of Himself.’”\n\nMan! He doth the contrary. He saith this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression “of Himself” is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally,\n\n[4.] “The Son can do nothing of Himself.” I ask then my opponent, “Can the Son do nothing of Himself, tell me?” If he reply, “that He can do nothing,” we will say, that He hath done of Himself the very greatest of all goods. As Paul cries aloud, saying, “Who being in the form of God, thought it not robbery to be equal with God, but made Himself of no reputation, and took upon Him the form of a servant.” ( Phil. ii. 6, 7.) And again, Christ Himself in another place saith, “I have power to lay down My life, and I have power to take it again”: and, “No man taketh it from Me, but I lay it down of Myself.” ( c. x. 18.) Seest thou that He hath power over life and death, and that He wrought of Himself so mighty a Dispensation? And why speak I concerning Christ, when even we, than whom nothing can be meaner, do many things of ourselves? Of ourselves we choose vice, of ourselves we go after virtue, and if we do it not of ourselves, and not having power, we shall neither suffer hell if we do wrong, nor enjoy the Kingdom if we do right.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.3","cites":[{"at":1045,"text":"Phil. ii. 6, 7","label":"Philippians 2:6–7","href":"/php/2/#v6","status":"detected"},{"at":1247,"text":"c. x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p45"},{"id":"chrysostom.JHN.5.19.2","start":19,"end":19,"heading":"Homily XXXVIII. John v. 14","excerpt":"What then meaneth, “Can do nothing of Himself”? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement.\n\nBut wherefore said He not, that “He doeth nothing contrary,” instead of, “He cannot do”? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul saith of the Father, “That by two immutable things in which it was impos sible for God to lie” ( Heb. vi. 18 ): and again, “If we deny Him — He abideth faithful,” for “He cannot deny Himself.” ( 2 Tim. ii. 12, 13.) And in truth this expression, “impossible,” is not declaratory of weakness, but power, power unspeakable. For what He saith is of this kind, that “that Essence admitteth not such things as these.” For just as when we also say, “it is impossible for God to do wrong,” we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, “I can of Mine own Self do nothing” ( v. 30 ), His meaning is, that “it is impossible, nature admits not, that I should do anything contrary to the Father.” And that you may learn that this is really what is said, let us, going over what follows, see whether Christ agreeth with what is said by us, or among you. Thou sayest, that the expression does away with His Power and His proper Authority, and shows His might to be but weak; but I say, that this proves His Equality, His unvarying Likeness, (to the Father,) and the fact that all is done as it were by one Will and Power and Might. Let us then enquire of Christ Himself, and see by what He next saith whether He interpreteth these words according to thy supposition or according to ours. What then saith He?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.4","cites":[{"at":616,"text":"Heb. vi. 18","label":"Hebrews 6:18","href":"/heb/6/#v18","status":"detected"},{"at":714,"text":"2 Tim. ii. 12, 13","label":"2 Timothy 2:12–13","href":"/2ti/2/#v12","status":"detected"},{"at":1141,"text":"v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p49"},{"id":"chrysostom.JHN.5.19.3","start":19,"end":19,"heading":"Homily XXXVIII. John v. 14","excerpt":"“For what things soever the Father doeth these also doeth the Son likewise.”\n\nSeest thou how He hath taken away your assertion by the root, and confirmed what is said by us? since, if Christ doeth nothing of Himself, neither will the Father do anything of Himself, if so be that Christ doeth all things in like manner to Him. If this be not the case, another strange conclusion will follow. For He said not, that “whatsoever things He saw the Father do, He did,” but, “except He see the Father doing anything, He doeth it not”; extending His words to all time; now He will, according to you, be continually learning the same things. Seest thou how exalted is the idea, and that the very humility of the expression compelleth even the most shameless and unwilling to avoid groveling thoughts, and such as are unsuited to His dignity? For who so wretched and miserable as to assert, that the Son learneth day by day what He must do? and how can that be true, “Thou art the same, and Thy years shall not fail”? ( Ps. cii. 27 ), or that other, “All things were made by Him, and without Him was not anything made” ( c. i. 3 ); if the Father doeth certain things, and the Son seeth and imitateth Him? Seest thou that from what was asserted above, and from what was said afterwards, proof is given of His independent Power? and if He bringeth forward some expressions in lowly manner, marvel not, for since they persecuted Him when they had heard His exalted sayings, and deemed Him to be an enemy of God, sinking a little in expression alone, He again leadeth His discourse up to the sublimer doctrines, then in turn to the lower, varying His teaching that it might be easy of acceptance even to the indisposed. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.4","cites":[{"at":1010,"text":"Ps. cii. 27","label":"Psalms 102:27","href":"/psa/102/#v27","status":"detected"},{"at":1111,"text":"c. i. 3","label":"John 1:3","href":"/jhn/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p56"},{"id":"chrysostom.JHN.5.20.1","start":20,"end":20,"heading":"Homily XXXVIII. John v. 14","excerpt":"Ver. 20. “The Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater works than these.”\n\nSeest thou how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He uttereth anything low or humbly, He putteth it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding. Since, if it be not so, see how absurd a thing is asserted, making the trial from the words themselves. For when He saith, “And shall show Him greater works than these,” He will be found not to have yet learned many things, which cannot be said even of the Apostles; for they when they had once received the grace of the Spirit, in a moment both knew and were able to do all things which it was needful that they should know and have power to do, while Christ will be found to have not yet learned many things which He needed to know. And what can be more absurd than this?\n\nWhat then is His meaning? It was because He had strengthened the paralytic, and was about to raise the dead, that He thus spake, all but saying, “Wonder ye that I have strengthened the paralyzed? Ye shall see greater things than these.” But He spake not thus, but proceeded somehow in a humbler strain, in order that He might soothe their madness. And that thou mayest learn that “shall show” is not used absolutely, listen again to what followeth.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p62"},{"id":"chrysostom.JHN.5.21.1","start":21,"end":21,"heading":"Homily XXXVIII. John v. 14","excerpt":"Ver. 21. “For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will.”\n\nYet “can do nothing of Himself” is opposed to “whom He will”: since if He quickeneth “whom He will,” He can do something “of Himself,” (for to “will” implies power,) but if He “can do nothing of Himself,” then He can not “quicken whom He will.” For the expression, “as the Father raiseth up,” showeth unvarying resemblance in Power, and “whom He will,” Equality of Authority. Seest thou therefore that “cannot do anything of Himself” is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)? In this sense also understand the words, “shall show to Him”; for in another place He saith, “I will raise him up at the last Day.” ( c. vi. 40.) And again, to show that He doth it not by receiving an inward power from above, He saith, “I am the Resurrection and the Life.” ( c. xi. 25.) Then that thou mayest not assert that He raiseth what dead He will and quickeneth them, but that He doth not other things in such manner, He anticipateth and preventeth every objection of the kind by saying, “What things soever He doeth, these also doeth the Son likewise,” thus declaring that He doeth all things which the Father doeth, and as the Father doeth them; whether thou speakest of the raising of the dead, or the fashioning of bodies, or the remission of sins, or any other matter whatever, He worketh in like manner to Him who begat Him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","locus":"38.4","cites":[{"at":831,"text":"c. vi. 40","label":"John 6:40","href":"/jhn/6/#v40","status":"detected"},{"at":973,"text":"c. xi. 25","label":"John 11:25","href":"/jhn/11/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/38/#iv.xl-p66"},{"id":"chrysostom.JHN.5.22-23.1","start":22,"end":23,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"“Why then,” saith some one, “doth Christ so speak?” That His words may be readily received, and to clear the way for sublime sayings; therefore He mixeth these with those, and those with these. And observe how (He doth it); for it is good to see this from the beginning. He said, “My Father worketh, and I work” ( c. v. 17 , &c.): declaring by this their Equality and Equal honor. But they “sought to kill Him.” What doth He then? He lowereth His form of speech indeed, and putteth the same meaning when He saith, “The Son can do nothing of Himself.” Then again He raiseth His discourse to high matters, saying, “What things soever the Father doeth, these also doeth the Son likewise.” Then He returneth to what is lower, “For the Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater things than these.” Then He riseth higher, “For as the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will.” After this again He joineth the high and the low together, “For neither doth the Father judge any one, but hath given all judgment to the Son”; then riseth again, “That all men should honor the Son, even as they honor the Father.” Seest thou how He varieth the discourse, weaving it both of high and low words and expressions, in order that it might be acceptable to the men of that time, and that those who should come after might receive no injury, gaining from the higher part a right opinion of the rest? For if this be not the case, if these sayings were not uttered through condescension, wherefore were the high expressions added? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.1","cites":[{"at":314,"text":"c. v. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p15"},{"id":"chrysostom.JHN.5.23.1","start":23,"end":23,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"“He that honoreth not the Son honoreth not the Father which hath sent Him.” Seest thou how the honor of the Son is connected with that of the Father? “What of that?” saith one. “We see the same in the case of the Apostles; ‘He,’ saith Christ, ‘who receiveth you receiveth Me.’” ( Matt. x. 40.) But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One (with that of the Father). Therefore it is not said of the Apostles “that they may honor,” but rightly He saith, “He that honoreth not the Son honoreth not the Father.” For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, “That they should honor the Son even as they honor the Father,” in order that when He should say, “He that honoreth not the Son honoreth not the Father,” thou mightest understand that the honor is the same. For He saith not merely, “he that honoreth not the Son,” but “he that honoreth Him not so as I have said” “honoreth not the Father.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.2","cites":[{"at":280,"text":"Matt. x. 40","label":"Matthew 10:40","href":"/mat/10/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p19"},{"id":"chrysostom.JHN.5.24.1","start":24,"end":24,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"Ver. 24. “Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life.”\n\nSeest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, “he that heareth My words, and believeth on Me,” since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, “Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death?” ( c. viii. 52.) In order therefore that they may not here also become furious, see what He saith, “He that heareth My word, and believeth on Him that sent Me, hath everlasting life.” This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, “hath everlasting life,” He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.2","cites":[{"at":870,"text":"c. viii. 52","label":"John 8:52","href":"/jhn/8/#v52","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p33"},{"id":"chrysostom.JHN.5.25.1","start":25,"end":25,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"Ver. 25. “Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that have heard shall live.”\n\nHaving said the words, He speaketh also of the proof by deeds. For when He had said, “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will,” that the thing may not seem to be mere boasting and pride, He affordeth proof by works, saying, “The hour cometh”; then, that thou mayest not deem that the time is long, He addeth, “and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live.” Seest thou here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He saith, it shall be “now.” Then too when we hear His voice commanding us we are raised; for, saith the Apostle, “at the command of God the dead shall arise.” “And whence,” perhaps some one will ask, “is it clear that the words are not mere boast?” From what He hath added, “and now is”; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplieth them with a proof: “While I,” saith He, “am tarrying among you, this thing shall come to pass”; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule. Then too He addeth an argument demonstrative of His assertions, saying,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p39"},{"id":"chrysostom.JHN.5.26.1","start":26,"end":26,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"Ver. 26. “For as the Father hath life in Himself, so hath He given to the Son to have life in Himself.”\n\n[3.] Seest thou that this declareth a perfect likeness save in one point, which is the One being a Father, and the Other a Son? for the expression “hath given,” merely introduceth this distinction, but declareth that all the rest is equal and exactly alike. Whence it is clear that the Son doeth all things with as much authority and power as the Father, and that He is not empowered from some other source, for He “hath life” so as the Father hath. And on this account, what comes after is straightway added, that from this we may understand the other also. What is this then? It is,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p44"},{"id":"chrysostom.JHN.5.27.1","start":27,"end":27,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"Ver. 27. “Hath given Him authority to execute judgment also.”\n\nAnd wherefore doth He continually dwell upon “resurrection” and “judgment”? For He saith, “As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will”: and again, “the Father judgeth no man, but hath committed all judgment to the Son”: and again, “As the Father hath life in Himself so hath He given to the Son to have life in Himself”; and again, “They that have heard [the Voice of the Son of God] shall live”; and here again, “Hath given to Him authority to execute judgment.” Wherefore doth He dwell on these things continually? I mean, on “judgment,” and “life,” and “resurrection”? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p47"},{"id":"chrysostom.JHN.5.27-28.1","start":27,"end":28,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"“That He is the Son of Man ( v. 28 ), marvel not at this.”\n\nPaul of Samosata rendereth it not so; but how? “Hath given Him authority to execute judgment, ‘because’ He is the Son of Man.” Now the passage thus read is inconsequent, for He did not receive judgment “because” He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, “That He is the Son of Man, marvel not at this.” For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.3","cites":[{"at":29,"text":"v. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p51"},{"id":"chrysostom.JHN.5.28-29.1","start":28,"end":29,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"Ver. 28, 29. “Marvel not [that He is the Son of Man,] for the hour is coming in the which they that are in the tombs shall hear His voice and shall go forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgment.”\n\nAnd wherefore said He not, “Marvel not that He is the Son of Man, for He is also the Son of God,” but rather mentioned the “resurrection”? He did indeed put this above, by saying, “shall hear the Voice of the Son of God.” And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permitteth His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome. So they who put together syllogisms, when having laid down their premises they have fairly proved the point in question, frequently do not draw the conclusion themselves, but to render their hearers more fairly disposed, and to make their victory more evident, cause the opponent himself to give the verdict, so that the by-standers may the rather agree with them when their opponents decide in their favor. When therefore He mentioned the resurrection of Lazarus, He spake not of the Judgment (for it was not for this that Lazarus arose); but when He spake generally He also added, that “they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p54"},{"id":"chrysostom.JHN.5.30.1","start":30,"end":30,"heading":"Homily XXXIX. John v. 23, 24","excerpt":"Ver. 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 Him which sent Me.”\n\nAlthough He had but lately given no trifling proof of the Resurrection by bracing the paralytic; on which account also He had not spoken of the Resurrection before He had done what fell little short of resurrection. And the Judgment He hinted at after He had braced the body, by saying, “Behold, thou art made whole, sin no more, lest a worse thing come unto thee”; yet still He proclaimed beforehand the resurrection of Lazarus and of the world. And when He had spoken of these two, that of Lazarus which should come to pass almost immediately, and that of the inhabited world which should be long after, He confirmeth the first by the paralytic and by the nearness of the time, saying, “The hour cometh and now is”; the other by the raising of Lazarus, by what had already come to pass bringing before their sight what had not yet done so. And this we may observe Him do everywhere, putting (forth) two or three predictions, and always confirming the future by the past.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","locus":"39.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/39/#iv.xli-p62"},{"id":"chrysostom.JHN.5.31-32.1","start":31,"end":32,"heading":"Homily XL. John v. 31, 32","excerpt":"What then is the meaning? The Jews were about to object to Him, “If thou bearest witness concerning thyself, thy witness is not true” ( c. viii. 13 ): therefore He spake these words in anticipation; as though He had said, “Ye will surely say to Me, we believe thee not; for no one that witnesseth of himself is readily held trustworthy among men.” So that the “is not true” must not be read absolutely, but with reference to their suspicions, as though He had said, “to you it is not true”; and so He uttered the words not looking to His own dignity, but to their secret thoughts. When He saith, “My witness is not true,” He rebuketh their opinion of Him, and the objection about to be urged by them against Him; but when He saith, “Though I bear witness of Myself, My witness is true” ( c. viii. 14 ), He declareth the very nature of the thing itself, namely, that as God they ought to deem Him trustworthy even when speaking of Himself. For since He had spoken of the resurrection of the dead, and of the judgment, and that he that believeth on Him is not judged, but cometh unto life, and that He shall sit to require account of all men, and that He hath the same Authority and Power with the Father; and since He was about again otherwise to prove these things, He necessarily put their objection first. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.1","cites":[{"at":136,"text":"c. viii. 13","label":"John 8:13","href":"/jhn/8/#v13","status":"detected"},{"at":788,"text":"c. viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p8"},{"id":"chrysostom.JHN.5.33.1","start":33,"end":33,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 33. “Ye sent unto John, and he bare witness unto the truth.”\n\nYet if Thy witness be not true, how sayest Thou, “I know that the testimony of John is true, and that he hath borne witness to the truth”? and seest thou (O man) how clear it hence is, that the expression, “My witness is not true,” was addressed to their secret thoughts?\n\n[2.] “What then,” saith some one, “if John bare witness partially.” That the Jews might not assert this, see how He removeth this suspicion. For He said not, “John testified of Me,” but, “Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy.” Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, “What sayest thou concerning Christ?” but, “Who art thou? What sayest thou of thyself?” So great admiration felt they for the man. Now to all this Christ made allusion by saying, “Ye sent unto John.” And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:33","href":"/jhn/5/#v33-catena"}],"inFull":"/works/chrysostom/40/#iv.xlii-p16"},{"id":"chrysostom.JHN.5.34.1","start":34,"end":34,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 34. “But I receive not testimony from man.”\n\n“Why then hast Thou brought forward that of John?” His testimony was not the “testimony of man,” for, saith he, “He that sent me to baptize with water, He said unto me.” ( c. i. 33.) So that John’s testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, “Whence is it clear that he learnt from God?” and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, “I receive not testimony from man.” And that the Jews might not ask, “And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man’s testimony?” see how He correcteth this contradiction by what He addeth. For after saying, “I receive not testimony from man,” He hath added,\n\n“But these things I say, that ye may be saved.”\n\nWhat He saith is of this kind; “I, being God, needed not the witness of John which is man’s witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.2","cites":[{"at":222,"text":"c. i. 33","label":"John 1:33","href":"/jhn/1/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p21"},{"id":"chrysostom.JHN.5.35.1","start":35,"end":35,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 35. “He was a burning and a shining light, and ye were willing for a season to rejoice in his light.”\n\nThat they may not reply, “What if he did speak and we received him not,” He showeth that they did receive John’s sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the “for a season,” is the expression of one noting their levity, and the fact that they soon started away from him.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p25"},{"id":"chrysostom.JHN.5.35.2","start":35,"end":35,"heading":"Homily XL. John v. 31, 32","excerpt":"He called John a torch, signifying that he had not light of himself, but by the grace of the Spirit; but the circumstance which caused the absolute distinction between Himself and John, namely, that He was the Sun of righteousness, this He put not yet; but merely hinting as yet at this He touched them sharply, by showing that from the same disposition which led them to despise John, neither could they believe in Christ. Since it was but for a season that they admired even the man whom they did admire, and who, had they not acted thus, would soon have led them by the hand to Jesus. Having then proved them altogether unworthy of forgiveness, He went on to say, “I have greater witness than that of John.” “What is that?” It is that from His works.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p33"},{"id":"chrysostom.JHN.5.36.1","start":36,"end":36,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 36. “But I have greater witness than that of John.”\n\n“For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since ye will not, I bring you to John, not as needing his testimony, but because I do all ‘that ye may be saved.’ For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you.” Then glancing at them and saying that they rejoiced for a season in his (John’s) light, He declared that their zeal was but temporary and uncertain.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p29"},{"id":"chrysostom.JHN.5.36.2","start":36,"end":36,"heading":"Homily XL. John v. 31, 32","excerpt":"“For the works,” He saith, “which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me.”\n\nBy this He reminded them of the paralytic restored, and of many other things. The words perhaps one of them might have asserted were mere boast, and said by reason of John’s friendship towards Him, (though indeed it was not in their power to say even this of John, a man equal to the exact practice of wisdom, and on this account admired by them,) but the works could not even among the maddest of them admit this suspicion; therefore He added this second testimony, saying, “The works which the Father hath given Me to finish, the same works that I do bear witness of Me that the Father sent Me.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p37"},{"id":"chrysostom.JHN.5.36.3","start":36,"end":36,"heading":"Homily XL. John v. 31, 32","excerpt":"[3.] In this place He also meeteth the accusation respecting the violation of the Sabbath. For since those persons argued, “How can he be from God, seeing that he keepeth not the Sabbath?” ( c. ix. 16 ), therefore He saith, “Which My Father hath given unto Me.” Yet in truth, He acted with absolute power, but in order most abundantly to show that He doth nothing contrary to the Father, therefore He hath put the expression of much inferiority. Since why did He not say, “The works which the Father hath given Me testify that I am equal to the Father”? for both of these truths were to be earned from the works, that He did nothing contrary, and that He was equal to Him who begat Him; a point which He is establishing elsewhere, where He saith, “If ye believe not Me, believe the works: that ye may know and believe that I am in the Father and the Father in Me.” ( c. x. 38.) In both respects, therefore, the works bare witness to Him, that He was equal to the Father, and that He did nothing contrary to Him. Why then said He not so, instead of leaving out the greater and putting forward this? Because to establish this was His first object. For although it was a far less thing to have it believed that He came from God, than to have it believed that God was equal with Him, (for that belonged to the Prophets also, but this never,) still He taketh much pains as to the lesser point, as knowing that, this admitted, the other would afterwards be easily received. So that making no mention of the more important portion of the testimony, He putteth its lesser office, that by this they may receive the other also. Having effected this, He addeth,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.3","cites":[{"at":191,"text":"c. ix. 16","label":"John 9:16","href":"/jhn/9/#v16","status":"detected"},{"at":867,"text":"c. x. 38","label":"John 10:38","href":"/jhn/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p41"},{"id":"chrysostom.JHN.5.37.1","start":37,"end":37,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 37. “And the Father Himself, which hath sent Me, hath borne witness of Me.”\n\nWhere did He “bear witness of” Him? In Jordan: “This is My beloved Son, in whom I am well pleased” ( Matt. iii. 16 ); hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father. Next in order to effect this, He added,\n\n“Ye have neither heard His voice at any time”:\n\nHow then saith Moses, “The Lord spake, and Moses answered”? ( Ex. xix. 19 ); and David, “He had heard a tongue which he knew not” ( Ps. lxxxi. 5 ); and Moses again, “Is there any such people which hath ‘heard the voice of God’?” ( Deut. iv. 33.)\n\n“Nor seen His shape.”\n\nYet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, “Ye have not heard His voice,” He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, “Nor seen His shape,” He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.3","cites":[{"at":183,"text":"Matt. iii. 16","label":"Matthew 3:16","href":"/mat/3/#v16","status":"detected"},{"at":738,"text":"Ex. xix. 19","label":"Exodus 19:19","href":"/exo/19/#v19","status":"detected"},{"at":808,"text":"Ps. lxxxi. 5","label":"Psalms 81:5","href":"/psa/81/#v5","status":"detected"},{"at":907,"text":"Deut. iv. 33","label":"Deuteronomy 4:33","href":"/deu/4/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p46"},{"id":"chrysostom.JHN.5.38.1","start":38,"end":38,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 38. “And ye have not His word abiding in you.”\n\nThat is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth,\n\n“For whom He hath sent, Him ye believe not.”\n\nThen that they may not argue, “How, if we have not heard His voice, hath He testified unto thee?” He saith,","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p53"},{"id":"chrysostom.JHN.5.39.1","start":39,"end":39,"heading":"Homily XL. John v. 31, 32","excerpt":"Ver. 39. “Search the Scriptures, for they are they which testify of Me.”\n\nSince by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referreth them to the Scriptures, showing that from them cometh the Father’s testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html","locus":"40.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/40/#iv.xlii-p59"},{"id":"chrysostom.JHN.5.39-40.1","start":39,"end":40,"heading":"Homily XLI. John v. 39, 40","excerpt":"... Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, “Read the Scriptures,” but, “Search the Scriptures.” Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He biddeth them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searcheth for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, “Search the Scriptures, because in them ye think ye have eternal life.” He said not, “Ye have,” but “ye think,” showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addi tion of faith. What He saith therefore is of this kind: “Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that ye may have eternal life.” It was thus with good reason that He said, “ye think,” because they would not obey, but merely prided themselves on the bare reading. Then lest owing to His very tender care He should incur among them the suspicion of vainglory, and because He desired to be believed by them, should be deemed to be seeking His own; (for He reminded them of the words of John, and of the witness of God, and of His own works, and said all He could to draw them to Him, and promised them “life”;) since, I say, it was likely that many would suspect that He spake these things from a desire of glory, hear what He saith:","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.1","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:39","href":"/jhn/5/#v39-catena"}],"inFull":"/works/chrysostom/41/#iv.xliii-p5"},{"id":"chrysostom.JHN.5.41.1","start":41,"end":41,"heading":"Homily XLI. John v. 39, 40","excerpt":"Ver. 41. “I receive not honor from men.”\n\nThat is, “I need it not”: “My nature,” He saith, “is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men.” “Why then,” asks some one, “sayest thou these things, if thou needest it not?” “That ye may be saved.” This He positively asserted above, and the same He implied here also, by saying, “that ye might have life.” Moreover, He putteth another reason:","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/41/#iv.xliii-p9"},{"id":"chrysostom.JHN.5.42.1","start":42,"end":42,"heading":"Homily XLI. John v. 39, 40","excerpt":"Ver. 42. “But I know you that ye have not the love of God in you.”\n\nFor when under pretense of loving God they persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, “why speakest thou these words?” “I speak them,” He saith, “to convict you of this, that it is not for the love of God that ye persecute Me, if it be so that He testifieth to Me both by works and by the Scriptures. For as before this when ye deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, ye ought to have hastened to Me, if ye had really loved. God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading over your own enviousness.” And the same He proveth not by these things only, but by those that should come to pass.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/41/#iv.xliii-p11"},{"id":"chrysostom.JHN.5.43.1","start":43,"end":43,"heading":"Homily XLI. John v. 39, 40","excerpt":"Ver. 43. “I am come in My Father’s name, and ye receive Me not; if another shall come in his own name, him will ye receive.”\n\n[2.] Seest thou that He everywhere declareth that He hath been “sent,” that judgment hath been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here saith shall come “in his own name”? He alludeth here to Antichrist, and putteth an incontrovertible proof of their unfairness. “For if as loving God ye persecute Me, much more ought this to have taken place in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he cometh according to his will, but in everything contrariwise, seizing like a tyrant what belongeth not to him, and asserting that he is the very God over all, as Paul saith, ‘Exalting himself above all that is called God, or that is worshiped, showing himself that he is God.’ ( 2 Thess. ii. 4.) This is to ‘come in his own name.’ I do not so, but am come in the Name of My Father.” That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He showeth their shamelessness. For when they received not One who asserteth that He was sent by God, and are about to worship one who knoweth Him not, and who saith that he is God over all, it is clear that their persecution proceeded from malice and from hating God. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.1","cites":[{"at":957,"text":"2 Thess. ii. 4","label":"2 Thessalonians 2:4","href":"/2th/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/41/#iv.xliii-p15"},{"id":"chrysostom.JHN.5.44.1","start":44,"end":44,"heading":"Homily XLI. John v. 39, 40","excerpt":"Christ then putteth also the cause of their unbelief, saying,\n\nVer. 44. “How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?”\n\nHence again He showeth that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which cometh from Him. How then were they likely to entertain such hostility towards Him for a kind of honor which they so despised, as to prefer to it the honor which cometh from men?","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.2","cites":[{"at":63,"text":"Ver. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/41/#iv.xliii-p22"},{"id":"chrysostom.JHN.5.45-47.1","start":45,"end":47,"heading":"Homily XLI. John v. 39, 40","excerpt":"Ver. 45–47. “Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me; for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?”\n\nWhat He saith is of this kind: “It is Moses who has been insulted more than I by your conduct towards Me, for ye have disbelieved him rather than Me.” See how in every way He hath cast them out from all excuse. “Ye said that ye loved God when ye persecuted Me; I have shown that ye did so from hatred of Him: ye say that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintain that ye believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law.” As then He said of the Scriptures, in which “ye think ye have eternal life,” so of Moses also He saith, “in whom ye trust”; everywhere conquering them by their own weapons.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/41/#iv.xliii-p28"},{"id":"chrysostom.JHN.5.45-47.2","start":45,"end":47,"heading":"Homily XLI. John v. 39, 40","excerpt":"“And whence,” saith some one, “is it clear that Moses will accuse us, and that thou art not a boaster? What hast thou to do with Moses? Thou hast broken the Sabbath which he ordained that we should keep; how then should he accuse us? And how doth it appear that we shall believe on another who cometh in his own name? All these assertions thou makest without evidence.” Now in truth all these points are proved above. “For” (Christ would reply) “since it is acknowledged that I came from God, both by the works, by the voice of John, and by the testimony of the Father, it is evident that Moses will accuse the Jews.” For what saith he? “If a man come doing miracles and leading you to God, and truly foretelling things future, ye must hearken unto him with all readiness.” Now Christ had done all this. He wrought miracles in very truth, He drew all men to God, and (so that He) caused accomplishment to follow His predictions.","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.2","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:45–46","href":"/jhn/5/#v45-catena"}],"inFull":"/works/chrysostom/41/#iv.xliii-p34"},{"id":"chrysostom.JHN.5.46-47.1","start":46,"end":47,"heading":"Homily XLI. John v. 39, 40","excerpt":"“But whence doth it appear that they will believe another?” From their hating Christ, since they who turn aside from Him who cometh according to the will of God will, it is quite plain, receive the enemy of God. And marvel not if He now putteth forward Moses, although He said, “I receive not witness from man,” for He referreth them not to Moses, but to the Scriptures of God. However, since the Scriptures terrified them less, He bringeth round His discourse to the very person (of Moses), setting over against them their Lawgiver as their accuser, thus rendering the terror more impressive; and each of their assertions He refuteth. Observe: they said that they persecuted Him through love for God, He showeth that they did so through hating God; they said that they held fast to Moses, He showeth that they acted thus because they believed not Moses. For had they been zealous for the law, they ought to have received Him who fulfilled it; if they loved God they ought to have believed One who drew them to Him, if they believed Moses they ought to have done homage to One of whom Moses prophesied. “But” (saith Christ) “if Moses is disbelieved before My coming, it is nothing unlikely that I, who am heralded by him, should be driven away by you.” As then He had shown from their conduct towards Himself that they who admired John (really) despised him, so now He showeth that they who thought that they believed Moses, believed him not, and turneth back on their own head all that they thought to put forward in their own behalf. “So far,” He saith, “am I from drawing you away from the Law, that I call your Lawgiver himself to be your accuser.”","source_url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","locus":"41.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/chrysostom/41/#iv.xliii-p37"}]},{"work_id":"augustine","author":"Augustine of Hippo","short_name":"Augustine","author_dates":"354-430","tradition":"Patristic (Latin West)","era":"Early church","died":430,"title":"Lectures or Tractates on the Gospel According to St. John","edition_short":"Translated by John Gibb and James Innes","author_url":"/commentators/augustine/","divisions":["Tractate","Section"],"work_url":"/works/augustine/","entries":[{"id":"augustine.JHN.5.2-4.1","start":2,"end":4,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"He entered a place where lay a great multitude of sick folk—of blind, lame, withered; and being the physician both of souls and bodies, and having come to heal all the souls of them that should believe, of those sick folk He chose one for healing, thereby to signify unity. If in doing this we regard Him with a commonplace mind, with the mere human understanding and wit, as regards power it was not a great matter that He performed; and also as regards goodness He performed too little. There lay so many there, and yet only one was healed, whilst He could by a word have raised them all up. What, then, must we understand but that the power and the goodness was doing what souls might, by His deeds, understand for their everlasting salvation, than what bodies might gain for temporal health? For that which is the real health of bodies, and which is looked for from the Lord, will be at the end, in the resurrection of the dead. What shall live then shall no more die; what shall be healed shall no more be sick; what shall be satisfied shall no more hunger and thirst; what shall be made new shall not grow old. But at this time, however, the eyes of the blind, that were opened by those acts of our Lord and Saviour Jesus Christ, were again closed in death; and limbs of the paralytics that received strength were loosened again in death; and whatever was for a time made whole in mortal limbs came to nought in the end: but the soul that believed passed to eternal life. Accordingly, to the soul that should believe, whose sins He had come to forgive, to the healing of whose ailments He had humbled Himself, He gave a significant proof by the healing of this impotent man. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.1","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p4"},{"id":"augustine.JHN.5.2-4.2","start":2,"end":4,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"2. Of this pool, which was surrounded with five porches, in which lay a great multitude of sick folk, I remember that I have very often treated; and most of you will with me recollect what I am about to say, rather than gain the knowledge of it for the first time. But it is by no means unprofitable to go back upon matters already known, that both they who know not may be instructed, and they who do know may be confirmed. Therefore, as being already known, these things must be touched upon briefly, not leisurely inculcated. That pool and that water seem to me to have signified the Jewish people. For that peoples are signified under the name of waters the Apocalypse of John clearly indicates to us, where, after he had been shown many waters, and he had asked what they were, was answered that they were peoples. That water, then—namely, that people—was shut in by the five books of Moses, as by five porches. But those books brought forth the sick, not healed them. For the law convicted, not acquitted sinners. Accordingly the letter, without grace, made men guilty, whom on confessing grace delivered. For this is what the apostle saith: “For if a law had been given which could have given life, verily righteousness should have been by the law.” Why, then, was the law given? He goes on to say, “But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” What more evident? Have not these words expounded to us both the five porches, and also the multitude of sick folk? The five porches are the law. Why did not the five porches heal the sick folk? Because, “if there had been a law given which could have given life, verily righteousness should have been by the law.” Why, then, did the porches contain those whom they did not heal? Because “the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p5"},{"id":"augustine.JHN.5.4.1","start":4,"end":4,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"3. What was done, then, that they who could not be healed in the porches might be healed in that water after being troubled? For on a sudden the water was seen troubled, and that by which it was troubled was not seen. Thou mayest believe that this was wont to be done by angelic virtue, yet not without some mystery being implied. After the water was troubled, the one who was able cast himself in, and he alone was healed: whoever went in after that one, did so in vain. What, then, is meant by this, unless it be that there came one, even Christ, to the Jewish people; and by doing great things, by teaching profitable things, troubled sinners, troubled the water by His presence, and roused it towards His own death? But He was hidden that troubled. For had they known Him, they would never have crucified the Lord of glory. Wherefore, to go down into the troubled water means to believe in the Lord’s death. There only one was healed, signifying unity: whoever came thereafter was not healed, because whoever shall be outside unity cannot be healed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p8"},{"id":"augustine.JHN.5.5.1","start":5,"end":5,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"4. Now let us see what He intended to signify in the case of that one whom He Himself, keeping the mystery of unity, as I said before, deigned to heal out of so many sick folk. He found in the number of this man’s years the number, so to speak, of infirmity: “He was thirty and eight years in infirmity.” How this number refers more to weakness than to health must be somewhat more carefully expounded. I wish you to be attentive; the Lord will aid us, so that I may fitly speak, and that you may sufficiently hear. The number forty is commended to our attention as one consecrated by a kind of perfection. This, I suppose, is well known to you, beloved. The Holy Scriptures very often testify to the fact. Fasting was consecrated by this number, as you are well aware. For Moses fasted forty days, and Elias as many; and our Lord and Saviour Jesus Christ did Himself fulfill this number of fasting. By Moses is signified the law; by Elias, the prophets; by the Lord, the gospel. It was for this reason that these three appeared on that mountain, where He showed Himself to His disciples in the brightness of His countenance and vesture. For He appeared in the middle, between Moses and Elias, as the gospel had witness from the law and the prophets. Whether, therefore, in the law, or in the prophets, or in the gospel, the number forty is commended to our attention in the case of fasting. Now fasting, in its large and general sense, is to abstain from the iniquities and unlawful pleasures of the world, which is perfect fasting: “That, denying ungodliness and worldly lusts, we may live temperately, and righteously, and godly in this present world.” What reward does the apostle join to this fast? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p10"},{"id":"augustine.JHN.5.8.1","start":8,"end":8,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"7. Therefore let us now see the sacred mystery whereby this impotent man is healed by the Lord. The Lord Himself came, the Teacher of love, full of love, “shortening,” as it was predicted of Him, “the word upon the earth,” and showed that the law and the prophets hang on two precepts of love. Upon these hung Moses with his number forty, upon these Elias with his; and the Lord brought in this number in His testimony. This impotent man is healed by the Lord in person; but before healing him, what does He say to him? “Wilt thou be made whole?” The man answered that he had not a man to put him into the pool. Truly he had need of a “man” to his healing, but that “man” one who is also God. “For there is one God, and one Mediator between God and man, the man Christ Jesus.” He came, then, the Man who was needed: why should the healing be delayed? “Arise,” saith He; “take up thy bed, and walk.” He said three things: “Arise, Take up thy bed, and Walk.” But that “Arise” was not a command to do a work, but the operation of healing. And the man, on being made whole, received two commands: “Take up thy bed, and Walk.” I ask you, why was it not enough to say, “Walk?” Or, at any rate, why was it not enough to say, “Arise”? For when the man had arisen whole, he would not have remained in the place. Would it not be for the purpose of going away that he would have arisen? My impression is, that He who found the man lacking two things, gave him these two precepts: for, by ordering him to do two things, it is as if He filled up that which was lacking.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.7","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p20"},{"id":"augustine.JHN.5.8.2","start":8,"end":8,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"8. How, then, do we find the two precepts of love indicated in these two commands of the Lord? “Take up thy bed,” saith He, “and walk.” What the two precepts are, my brethren, recollect with me. For they ought to be thoroughly familiar to you, and not merely to come into your mind when they are recited by us, but they ought never to be blotted out from your hearts. Let it ever be your supreme thought, that you must love God and your neighbor: “God with all thy heart, and with all thy soul, and with all thy mind; and thy neighbor as thyself.” These must always be pondered, meditated, retained, practised, and fulfilled. The love of God comes first in the order of enjoying; but in the order of doing, the love of our neighbor comes first. For He who commanded thee this love in two precepts did not charge thee to love thy neighbor first, and then God, but first God, afterwards thy neighbor. Thou however, as thou dost not yet see God dost earn to see Him by loving thy neighbor; by loving thy neighbor thou purgest thine eye for seeing God, as John evidently says, “If thou lovest not thy brother whom thou seest, how canst thou love God, whom thou dost not see?” See, thou art told, “Love God.” If thou say to me, “Show me Him, that I may love Him;” what shall I answer, but what the same John saith: “No man hath seen God at any time”? And, that you may not suppose yourself to be wholly estranged from seeing God, he saith, “God is love; and he that dwelleth in love dwelleth in God.” Therefore love thy neighbor; look at the source of thy love of thy neighbor; there thou wilt see, as thou mayest, God. Begin, then, to love thy neighbor. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p23"},{"id":"augustine.JHN.5.9-10.1","start":9,"end":10,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"10. The man did this, and the Jews were offended. For they saw a man carrying his bed on the Sabbath-day, and they did not blame the Lord for healing him on the Sabbath, that He should be able to answer them, that if any of them had a beast fallen into a well, he would surely draw it out on the Sabbath-day, and save his beast; and so, now they did not object to Him that a man was made whole on the Sabbath-day, but that the man was carrying his bed. But if the healing was not to be deferred, should a work also have been commanded? “It is not lawful for thee,” say they, to do what thou art doing, “to take up thy bed.” And he, in defence, put the author of his healing before his censors, saying, “He that made me whole, the same said unto me, Take up thy bed, and walk.” Should I not take injunction from him from whom I received healing? And they said, “Who is the man that said unto thee, Take up thy bed, and walk?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.10","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p31"},{"id":"augustine.JHN.5.13-14.1","start":13,"end":14,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"11. “But he that was made whole knew not who it was” that had said this to him. “For Jesus,” when He had done this, and given him this order, “turned away from him in the crowd.” See how this also is fulfilled. We bear our neighbor, and walk towards God; but Him, to whom we are walking, we do not yet see: for that reason also, that man did not yet know Jesus. The mystery herein intimated to us is, that we believe on Him whom we do not yet see; and that He may not be seen, He turns aside in the crowd. It is difficult in a crowd to see Christ: a certain solitude is necessary for our mind; it is by a certain solitude of contemplation that God is seen. A crowd has noise; this seeing requires secrecy. “Take up thy bed”—being thyself borne, bear thy neighbor; “and walk,” that thou mayest come to the goal. Do not seek Christ in a crowd: He is not as one of a crowd; He excels all crowd. That great fish first ascended from the sea, and He sits in heaven making intercession for us: as the great high priest He entered alone into that within the veil; the crowd stands without. Do thou walk, bearing thy neighbor: if thou hast learned to bear, thou, who wast wont to be borne. In a word, even now as yet thou knowest not Jesus, not yet seest Jesus: what follows thereafter? Since that man desisted not from taking up his bed and walking, “Jesus seeth him afterwards in the temple.” He did not see Jesus in the crowd, he saw Him in the temple. The Lord Jesus, indeed, saw him both in the crowd and in the temple; but the impotent man does not know Jesus in the crowd, but he knows Him in the temple. The man came then to the Lord: saw Him in the temple, saw Him in a consecrated, saw Him in a holy place. And what does the Lord say to him? “Behold, thou art made whole; sin no more, lest some worse thing befall thee.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p32"},{"id":"augustine.JHN.5.15-16.1","start":15,"end":16,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"12. The man, then, after he saw Jesus, and knew Him to be the author of his healing, was not slothful in preaching Him whom he had seen: “He departed, and told the Jews that it was Jesus that had made him whole.” He brought them word, and they were mad against him; he preached his own salvation, they sought not their own salvation.\n\n13. The Jews persecuted the Lord Jesus because He did these things on the Sabbath-day. Let us hear what answer the Lord now made to the Jews. I have told you how He is wont to answer concerning the healing of men on the Sabbath-day, that they used not on the Sabbath-day to slight their cattle, either in delivering or in feeding them. What does He answer concerning the carrying of the bed? A manifest corporal work was done before the eyes of the Jews; not a healing of the body, but a bodily work, which appeared not so necessary as the healing. Let the Lord, then, openly declare that the sacrament of the Sabbath, even the sign of keeping one day, was given to the Jews for a time, but that the fulfillment of the sacrament had come in Himself. “My Father,” saith He, “worketh hitherto, and I work.” He sent a great commotion among them: the water is troubled by the coming of the Lord, but yet He that troubles is not seen. Yet one great sick one is to be healed by the troubled water, the whole world by the death of the Lord.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.12","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p33"},{"id":"augustine.JHN.5.17.1","start":17,"end":17,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"14. Let us see, then, the answer made by the Truth: “My Father worketh hitherto, and I work.” Is it false, then, which the Scripture has said, that “God rested from all His works on the seventh day”? And does the Lord Jesus speak contrary to this Scripture ministered by Moses, whilst He Himself says to the Jews, “If ye believed Moses, ye would believe me; for He wrote of me”? See, then, whether Moses did not mean it to be significant of something that “God rested on the seventh day.” For God had not become wearied in doing the work of His own creation, and needed rest as a man. How can He have been wearied, who made by a word? Yet is both that true, that “God rested from His works on the seventh day;” and this also is true that Jesus saith, “My Father worketh hitherto.” But who can unfold it in words, man to men, weak to weak, unlearned to them that seek to learn; and if he chance to understand somewhat, unable to bring it forth and unfold it to men, who with difficulty, it may be, receive it, even if what is received can possibly be unfolded? Who, I say, my brethren, can unfold in words how God both works while at rest, and rests while working? I pray you to put this matter off while you are advancing on the way; for this seeing requires the temple of God, requires the holy place. Bear your neighbor, and walk. Ye shall see Him in that place where ye shall not require the words of men.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.14","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/17/#iii.xviii-p35"},{"id":"augustine.JHN.5.18.1","start":18,"end":18,"heading":"Tractate XVII. Chapter IV. 1–18","excerpt":"16. Further, what said the evangelist as he went on? “Therefore the Jews sought the more to kill Him, because He not only broke the Sabbath, but said also that God was His Father;” not in any ordinary manner, but how? “Making Himself equal with God.” For we all say to God, “Our Father which art in heaven;” we read also that the Jews said, “Seeing Thou art our Father.” Therefore it was not for this they were angry, because He said that God was His Father, but because He said it in quite another way than men do. Behold, the Jews understand what the Arians do not understand. The Arians, in fact, say that the Son is not equal with the Father, and hence it is that the heresy was driven from the Church. Lo, the very blind, the very slayers of Christ, still understood the words of Christ. They did not understand Him to be Christ, nor did they understand Him to be the Son of God: but they did nevertheless understand that in these words such a Son of God was intimated to them as should be equal with God. Who He was they knew not; still they did acknowledge such a One to be declared, in that “He said God was His Father, making Himself equal with God.” Was He not therefore equal with God? He did not make Himself equal, but the Father begat Him equal. Were He to make Himself equal, He would fall by robbery. For he who wished to make himself equal with God, whilst he was not so, fell, and of an angel became a devil, and administered to man that cup of pride by which himself was cast down. For this fallen said to man, envying his standing, “Taste, and ye shall be as gods;” that is, seize to yourselves by usurpation that which ye are not made, for I also have been cast down by robbery. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","locus":"17.16","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:17–18","href":"/jhn/5/#v17-catena"}],"inFull":"/works/augustine/17/#iii.xviii-p38"},{"id":"augustine.JHN.5.18.2","start":18,"end":18,"heading":"Tractate XVIII. Chapter V. 19","excerpt":"2. Now the Jews were moved and indignant: justly, indeed, because a man dared to make himself equal with God; but unjustly in this, because in the man they understood not the God. They saw the flesh, the God they knew not; they observed the habitation, of the inhabitant they were ignorant. That flesh was a temple, within it dwelt God. It was not the flesh that Jesus made equal to the Father, it was not the form of a servant that He compared to the Lord; not that which He became for us, but that which He was when He made us. For who Christ is (I speak to Catholics) you know, because you have rightly believed; not Word only, nor flesh only, but the Word was made flesh to dwell among us. I recite again concerning the Word what you know: “In the beginning was the Word, and the Word was with God, and the Word was God:” here is equality with the Father. But “the Word was made flesh, and dwelt among us.” Than this flesh the Father is greater. Thus the Father is both equal and greater; equal to the Word, greater than the flesh; equal to Him by whom He made us, greater than He who was made for us. By this sound catholic rule, which you ought particularly to know, which you who know it hold fast, from which your faith ought not in any case to slip, which is to be wrested from your heart by no arguments of men, let us measure the things we do understand; and the things which, it may be, we do not understand, let us defer, to be hereafter measured by this rule, when we shall be competent to do this. We know Him, then, as equal to the Father, the Son of God, because we know Him in the beginning as God the Word. Why, then, sought the Jews to slay Him? ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xix.html","locus":"18.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/18/#iii.xix-p5"},{"id":"augustine.JHN.5.19.1","start":19,"end":19,"heading":"Tractate XVIII. Chapter V. 19","excerpt":"3. What saith He then to them? “Then answered Jesus, and said unto them,” being indignant because He made Himself equal with God, “Verily, verily, I say unto you, The Son cannot do anything of Himself, but what He seeth the Father doing.” What the Jews answered to these words is not written: and perhaps they said nothing. Certain, however, who wish to be esteemed Christians, are not silent, but from these words somehow conceive certain opinions in contradiction to us, which are not to be despised, both for their and for our sakes. The Arian heretics, namely, while they assert that the Son, who took upon Himself flesh, is less than the Father, not by the flesh, but before taking flesh, and not of the same substance as the Father, take a handle of misrepresentation from these words, and reply to us: “You see that the Lord Jesus, observing the Jews to be moved with indignation at his making himself equal to God the Father, subjoined such words as these, to show that he was not equal with God. For the Jews,” say they, “were provoked against Christ, because he made him self equal with God; and Christ, wishing to cure them of this impression, and to show them that the Son is not equal to the Father, that is, to God, saith this, as if he said, Why are ye angry? Why are ye indignant? I am not equal to God, since ‘the Son cannot do anything of himself, except what he seeth the Father doing.’ Now,” say they, “he who ‘cannot do anything of himself, but what he seeth the Father doing,’ is surely less, not equal.”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xix.html","locus":"18.3","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:19","href":"/jhn/5/#v19-catena"}],"inFull":"/works/augustine/18/#iii.xix-p6"},{"id":"augustine.JHN.5.19.2","start":19,"end":19,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"2. “The Son,” saith He, “cannot do anything of Himself, but what He sees the Father doing.” This is true: hold this fast, while at the same time ye do not let slip what ye have gotten in the beginning of the Gospel, that “in the beginning was the Word, and the Word was with God, and the Word was God,” and especially that “all things were made by Him.” Join this that ye have now heard to that hearing, and let both agree together in your hearts. Thus, “The Son cannot of Himself do anything, except what He seeth the Father doing,” is yet in such wise that what the Father doeth, He doeth only by the Son, because the Son is His Word: and, “In the beginning was the Word, and the Word was with God, and the Word was God;” also, “All things were made by Him.” For what things soever He doeth, the Son also doeth in like manner; not other things, but these and not in a different, but in like manner.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/19/#iii.xx-p4"},{"id":"augustine.JHN.5.20.1","start":20,"end":20,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"3. “For the Father loveth the Son, and showeth Him all things that Himself doeth.” To that which He said above, “except what He seeth the Father doing,” seems to belong this also, “He showeth Him all things that Himself doeth.” But if the Father doth show what He doeth, and the Son cannot do except the Father hath shown, and if the Father cannot show unless He hath done, it will follow that it is not through the Son that the Father doeth all things; moreover, if we hold it fixed and unshaken, that the Father doeth all by the Son, then He shows the Son before He doeth. For if the Father doth show to the Son after He has done, that the Son may do the things shown, which being shown were already done, then doubtless something there is that the Father doeth without the Son. But the Father doeth not anything without the Son, because the Son of God is God’s Word, and all things were made by Him. It remains, then, that possibly what the Father is about to do, He shows as about to be done, that it may be done by the Son. For if the Son doeth those things which the Father showeth as already done, surely it is not by the Son that the Father hath done the things which He thus showeth. For they could not be shown to the Son unless they were first done, and the Son would not be able to do them unless they were first shown; therefore were they made without the Son. But yet it is a true thing, “All things were made by Him;” therefore they were shown before they were made. But this we said must be put off, and returned to after briefly scanning the passage, if, as we said, some portion of time and of strength should remain to us for a reconsideration of the matters deferred.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/19/#iii.xx-p5"},{"id":"augustine.JHN.5.20.2","start":20,"end":20,"heading":"Tractate XXI. Chapter V. 20–23","excerpt":"5. “And greater works than these will He show Him, that ye may marvel.” Here again we are embarrassed. And who is there that may worthily investigate this so great a secret? But now, in that He has deigned to speak to us, Himself opens it. For He would not speak what He would not have us understand; and as He has deigned to speak, without doubt He has excited attention: for does He forsake any whom He has roused to give attentive hearing? We have said that it is not in a temporal sense that the Son knoweth,—that the knowledge of the Son is not one thing, and the Son Himself another; nor one thing His seeing, Himself another; but that the seeing itself is the Son, and the knowledge as well as the wisdom of the Father is the Son; and that that wisdom and seeing is eternal and co-eternal with Him from whom it is; that it is not something that varies by time, nor something produced that was not in being, nor something that vanishes away which did exist. What is it, then, that time does in this case, that He should say, “Greater works than these He will show Him”? “He will show,” that is, “He is about to show.” Hath shown is a different thing from will show: hath shown, we say of an act past; will show, of an act future. What shall we do here, then, brethren? Behold, He whom we had declared to be co-eternal with the Father, in whom nothing is varied by time, in whom is no moving through spaces either of moments or of places, of whom we had declared that He abides ever with the Father seeing, seeing the Father, and by seeing existing; He, I say, here again mentioning times to us, saith, “He will show Him greater works than these.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","locus":"21.5","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/21/#iii.xxii-p12"},{"id":"augustine.JHN.5.21.1","start":21,"end":21,"heading":"Tractate XXI. Chapter V. 20–23","excerpt":"10. This, then, He is about to show us; this He showed to His disciples, who saw Him in the flesh. What is this? “As the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will.” Is it that the Father some, the Son others? Surely all things were made by Him. What do we say, my brethren? Christ raised Lazarus; what dead man did the Father raise, that Christ might see how to raise Lazarus? When Christ raised Lazarus, did not the Father raise him? or was it the doing of the Son alone, without the Father? Read ye the passage itself, and see that He invokes the Father that Lazarus may rise again. As a man, He calls on the Father; as God, He doeth with the Father. Therefore also Lazarus, who rose again, was raised both by the Father and by the Son, in the gift and grace of the Holy Spirit; and that wonderful work the Trinity performed. Let us not, therefore, understand this, “As the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will,” in such wise as to suppose that some are raised and quickened by the Father, others by the Son; but that the Son raiseth and quickeneth the very same whom the Father raiseth and quickeneth; because “all things were made by Him, and without Him was nothing made.” And to show that He has, though given by the Father, equal power, therefore He saith, “So also the Son quickeneth whom He will,” that He might therein show His will; and lest any should say, “The Father raiseth the dead by the Son, but the Father as being powerful, and as having power, the Son as by another’s power, as a servant does something, as an angel,” He indicated His power when He saith, “So also the Son quickeneth whom He will.” It is not so that the Father willeth other than the Son; but as the Father and the Son have one substance, so also one will.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","locus":"21.10","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/21/#iii.xxii-p22"},{"id":"augustine.JHN.5.21.2","start":21,"end":21,"heading":"Tractate XXI. Chapter V. 20–23","excerpt":"11. And who are these dead whom the Father and the Son quicken? Are they the same of whom we have spoken—Lazarus, or that widow’s son, or the ruler of the synagogue’s daughter? For we know that these were raised by Christ the Lord. It is some other thing that He means to signify to us,—namely, the resurrection of the dead, which we all look for; not that resurrection which certain have had, that the rest might believe. For Lazarus rose to die again; we shall rise again to live for ever. Is it the Father that effects such a resurrection, or the Son? Nay verily, the Father in the Son. Consequently the Son, and the Father in the Son. Whence do we prove that He speaks of this resurrection? When He had said, “As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will.” Lest we should understand here that resurrection which He performs for a miracle, not for eternal life, He proceeded, saying, “For the Father judgeth not any man, but all judgment hath He given to the Son.” What is this? He was speaking of the resurrection of the dead, that “as the Father raiseth the dead, and quickeneth them, so also the Son quickeneth whom He will;” and immediately thereupon added as a reason, concerning the judgment, saying, “for the Father judgeth not any man, but all judgment hath He given to the Son.” Why said He this, but to indicate that He had spoken of that resurrection of the dead which will take place in the judgment?","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","locus":"21.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/21/#iii.xxii-p24"},{"id":"augustine.JHN.5.22.1","start":22,"end":22,"heading":"Tractate XXI. Chapter V. 20–23","excerpt":"12. “For,” saith He, “the Father judgeth no man, but all judgment hath He given to the Son.” A little before we were thinking that the Father doeth something which the Son doeth not, when He said, “The Father loveth the Son, and showeth Him all things that Himself doeth;” as though the Father were doing, and the Son were seeing. In this way there was creeping in upon our mind a carnal conception, as if the Father did what the Son did not; but that the Son was looking on while the Father showed what He was doing. Then, as the Father was doing what the Son did not, just now we see the Son doing what the Father doeth not. How He turns us about, and keeps our mind busy! He leads us hither and thither, will not allow us to remain in one place of the flesh, that by changing He may exercise us, by exercising He may cleanse us, by cleansing He may render us capable of receiving, and may fill us when made capable. What have these words to do with us? What was He speaking? What is He speaking? A little before, He said that the Father showeth to the Son whatever He doeth. I did see, as it were, the Father doing, the Son waiting to see; presently again, I see the Son doing, the Father idle: “For the Father judgeth not any man, but all judgment hath He given to the Son.” When, therefore, the Son is about to judge, will the Father be idle, and not judge? What is this? What am I to understand? What dost Thou say, O Lord? Thou art God the Word, I am a man. Dost Thou say that “the Father judgeth not any man, but hath given all judgment to the Son”? I read in another place that Thou sayest, “I judge not any man; there is one who seeketh and judgeth.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","locus":"21.12","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/21/#iii.xxii-p27"},{"id":"augustine.JHN.5.23.1","start":23,"end":23,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"6. “Whoso honoreth not the Son, honoreth not the Father that sent Him.” This is a truth, and is plain. Since, then, “all judgment hath He given to the Son,” as He said above, “that all may honor the Son, even as they honor the Father,” what if there be those who honor the Father and honor not the Son? It cannot be, saith He: “Whoso honoreth not the Son, honoreth not the Father that sent Him.” One cannot therefore say, I honored the Father, because I knew not the Son. If thou didst not yet honor the Son, neither didst thou honor the Father. For what is honoring the Father, unless it be in that He hath a Son? It is one thing when thou art taught to honor God in that He is God; but another thing when thou art taught to honor Him in that He is Father. When thou art taught to honor Him in that He is God, it is as the Creator, as the Almighty, as the Spirit supreme, eternal, invisible, unchangeable, that thou art led to think of Him; but when thou art taught to honor Him in that He is Father, it is the same thing as to honor the Son; because Father cannot be said if there be not a Son, as neither can Son if there be not a Father. But lest, it may be, thou honorest the Father indeed as greater, but the Son as less,—as thou mayest say to me, “I do honor the Father, for I know that He has a Son; nor do I err in the name Father, for I do not understand Father without Son, and yet the Son also I honor as the less,”—the Son Himself sets thee right, and recalls thee, saying, “that all may honor the Son,” not in a lower degree, but “as they honor the Father.” Therefore, “whoso honoreth not the Son, honoreth not the Father that sent Him.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.6","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:23","href":"/jhn/5/#v23-catena"}],"inFull":"/works/augustine/19/#iii.xx-p8"},{"id":"augustine.JHN.5.23.2","start":23,"end":23,"heading":"Tractate XXI. Chapter V. 20–23","excerpt":"16. And immediately, then, after the judgment mentioned, all which the Father, not judging any man, hath given to the Son, what shall be? What follows? “That all may honor the Son, even as they honor the Father.” The Jews honor the Father, despise the Son. For the Son was seen as a servant, the Father was honored as God. But the Son will appear equal with the Father, that all may honor the Son, even as they honor the Father. This we have, therefore, now in faith. Let not the Jew say, “I honor the Father; what have I to do with the Son?” Let him be answered, “He that honoreth not the Son, honoreth not the Father. Thou liest every way; thou blasphemest the Son, and dost wrong to the Father. For the Father sent the Son, and thou despisest Him whom the Father sent. How canst thou honor the sender, who blasphemest the sent?”","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","locus":"21.16","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/21/#iii.xxii-p42"},{"id":"augustine.JHN.5.24.1","start":24,"end":24,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"8. “Whoso heareth my word, and believeth Him that sent me, hath eternal life, and cometh not into judgment, but is passed from death unto life.” You remember what we laid down above, that “as the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will.” He is beginning already to reveal Himself; and behold, even now, the dead are rising. For “whoso heareth my word, and believeth Him that sent me, hath eternal life, and will not come into judgment.” Prove that he has risen again. “But is passed,” saith He “from death unto life.” He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found. Hence a resurrection does take place now, and men pass from a death to a life; from the death of infidelity to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. There is, therefore, that which is a resurrection of the dead.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/19/#iii.xx-p10"},{"id":"augustine.JHN.5.24.2","start":24,"end":24,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"4. What is this, “and thou comest not into judgment”? And who will be better than the Apostle Paul, who saith, “We must all appear before the judgment-seat of Christ, that every one may there receive what he has done in the body, whether it be good or evil”? Paul saith, “We must all appear before the judgment-seat of Christ;” and darest thou promise to thyself that thou shalt not come into judgment? Be it far from me, sayest thou, that I should dare promise this to myself. But I believe Him that doth promise. The Saviour speaks, the Truth promises, Himself said to me, “Whoso heareth my words, and believeth Him that sent me, hath eternal life, and makes a passage from death unto life, and shall not come into judgment.” I then have heard the words of my Lord, and I have believed; so now, when I was an unbeliever, I became a believer; even as He warned me, I passed from death to life, I come not into judgment; not by my presumption, but by His promise. Does Paul, however, speak contrary to Christ, the servant against his Lord, the disciple against his Master, the man against God; so that, when the Lord saith, “Whoso heareth and believeth, passeth from death to life,” the apostle should say, “We must all appear before the judgment-seat of Christ”? Otherwise, if he comes not into judgment who appears before the judgment-seat, I know not how to understand it.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p8"},{"id":"augustine.JHN.5.25.1","start":25,"end":25,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"9. May He open the same more fully, and dawn upon us as He begins to do! “Verily, verily, I say unto you, The hour is coming, and now is.” We did look for a resurrection of the dead in the end, for so we have believed; yea, not we looked, but are manifestly bound to look for it: for it is not a false thing we believe, when we believe that the dead will rise in the end. When the Lord Jesus, then, was willing to make known to us a resurrection of the dead before the resurrection of the dead, it is not as that of Lazarus, or of the widow’s son, or of the ruler of the synagogue’s daughter, who were raised to die again (for in their case there was a resurrection of the dead before the resurrection of the dead); but, as He says here, “hath,” says He, “eternal life, and cometh not into judgment, but is passed from death into life.” To what life? To life eternal. Not, then, as the body of Lazarus: for he indeed passed from the death of the tomb to the life of men, but not to life eternal, seeing he was to die again; whereas the dead, that are to rise again at the end of the world, will pass to eternal life. When our Lord Jesus Christ, then, our heavenly Master, the Word of the Father, and the Truth, was willing to represent to us a resurrection of the dead to eternal life before the resurrection of the dead to eternal life, “The hour cometh,” saith He. Doubtless thou, imbued with a faith of the resurrection of the flesh, didst look for the hour of the end of the world, which, that thou shouldst not look for here, He added, “and now is.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/19/#iii.xx-p12"},{"id":"augustine.JHN.5.25.2","start":25,"end":25,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"8. “The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.” From what source shall they live? From life. From what life? From Christ. How do we prove that the source is Christ the life? “I am,” saith He, “the way, the truth, and the life.” Dost thou wish to walk? “I am the way.” Dost thou wish not to be deceived? “I am the truth.” Wouldest thou not die? “I am the life.” This saith thy Saviour to thee: There is not whither thou mayest go but to me; there is not whereby thou mayest go but by me. Therefore this hour is going on now, this act is clearly taking place, and does not at all cease. Men who were dead, rise; they pass over to life; at the voice of the Son of God they live; from Him they live, while persevering in the faith of Him. For the Son hath life, whence He has it that they that believe shall live.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.8","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p22"},{"id":"augustine.JHN.5.26.1","start":26,"end":26,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"9. And how hath He? Even as the Father hath. Hear Himself saying, “For as the Father hath life in Himself, so also hath He given to the Son to have life in Himself.” Brethren, I shall speak as I shall be able. For these are those words that perplex the puny understanding. Why has He added, “in Himself”? It would suffice to say, “For as the Father hath life, so also hath He given to the Son to have life.” He added, “in Himself:” for the Father “hath life in Himself,” and the Son hath life in Himself. He meant us to understand something in that which He saith, “in Himself.” And here a secret matter is shut up in this word; let there be knocking, that there may be an opening. O Lord, what is this that Thou hast said? Wherefore hast Thou added, “in Himself”? For did not Paul the apostle, whom Thou madest to live, have life? He had, said He. As for men that were dead to be made alive, and at Thy word to pass unto life by believing; when they shall have passed, will they not have life in Thee? They shall have life; for I said also a little before, “Whoso heareth my words, and believeth Him that sent me, hath eternal life.” Therefore those that believe in Thee have life; and Thou hast not said, “in themselves.” But when Thou speakest of the Father, “even as the Father hath life in Himself;” again, when Thou speakest of Thyself, Thou saidst, “So also hath He given to the Son to have life in Himself.” Even as He hath, so gave He to have. Where hath He? “In Himself.” Where gave He to have? “In Himself.” Where hath Paul life? Not in himself, but in Christ. Where hast thou, believer? Not in thyself, but in Christ. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.9","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p24"},{"id":"augustine.JHN.5.26.2","start":26,"end":26,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"10. I may perhaps declare that matter more plainly still. One lights a candle: that candle, for example, so far as regards the little flame which shines there—that fire has light in itself; but thine eyes, which lay idle and saw nothing, in the absence of the candle, now have light also, but not in themselves. Further, if they turn away from the candle, they are made dark; if they turn to it, they are illumined. But certainly that fire shines so long as it exists: if thou wouldst take the light from it, thou dost also at the same time extinguish it; for without the light it cannot remain. But Christ is light inextinguishable and co-eternal with the Father, always bright, always shining, always burning: for if He were not burning, would it be said in the psalm, “Nor is there any that can hide himself from his heat?” But thou wast cold in thy sin; thou turnest that thou mayest become warm; if thou wilt turn away, thou wilt become cold. In thy sin thou wast dark; thou turnest in order to be enlightened; if thou turnest away, thou wilt become dark. Therefore, because in thyself thou wast darkness, when thou shalt be enlightened, thou wilt be light, though in the light. For saith the apostle, “Ye were once darkness, but now light in the Lord.” When he had said, “but now light,” he added, “in the Lord.” Therefore in thyself darkness, “light in the Lord.” In what way “light”? Because by participation of that light thou art light. But if thou wilt depart from the light by which thou art enlightened, thou returnest to thy darkness. Not so Christ, not so the Word of God. But how not? “As the Father hath life in Himself, so hath He given also to the Son to have life in Himself;” so that He lives, not by participation, but unchangeably, and is altogether Himself life. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.10","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p26"},{"id":"augustine.JHN.5.27.1","start":27,"end":27,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"11. Afterwards, because He was made man, what gave He to Him? “And hath given Him authority to execute judgment, because He is the Son of man.” In that He is the Son of God, “As the Father hath life in Himself, so also hath He given to the Son to have life in Himself;” in that He is the Son of man, “He hath given Him authority of executing judgment.” This is what I ex plained to you yesterday, my beloved, that in the judgment man will be seen, but God will not be seen; but after the judgment, God will be seen by those who have prevailed in the judgment, but by the wicked He will not be seen. Since, therefore, the man will be seen in the judgment in that form in which He will so come as He ascended, for that reason He had said above, “The Father judgeth not any man, but hath given all judgment to the Son.” He repeats the same thing also in this place, when He says, “And hath given Him authority of executing judgment, because He is the Son of man.” As if thou wert to say, “hath given Him authority of executing judgment.” In what way? When He had not that authority of executing judgment? Since “in the beginning was the Word, and the Word was with God, and the Word was God;” since “all things were made by Him,” did He not already have authority of executing judgment? Yes, but according to this, I say, “He gave Him authority of executing judgment, because He is the Son of man:” according to this, He received authority of judging “because He is the Son of man.” For in that He is the Son of God, He always had this authority. He that was crucified, received; He who was in death, is in life: the Word of God never was in death, but is always in life.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.11","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p30"},{"id":"augustine.JHN.5.28.1","start":28,"end":28,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"16. Now hear concerning the resurrection of bodies, not me, but the Lord about to speak, on account of those who have risen again by a resurrection from death, by cleaving to life. To what life? To a life which knows not death. Why knows not death? Because it knows not mutability. Why knows not mutability? Because it is life in itself. “And hath given Him authority to execute judgment, because He is the Son of man.” What judgment, what kind of judgment? “Marvel not at this” which I have said,—gave Him authority to execute judgment,—“for the hour is coming.” He does not adds “and now is:” therefore He means to make known to us a certain hour in the end of the world. The hour is now that the dead rise, the hour will be in the end of the world that the dead rise: but that they rise now in the mind, then in the flesh; that they rise now in the mind by the Word of God, the Son of God; then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judgment, notwithstanding the Father doth not withdraw Himself from the Son. How, then, is it that the Father Himself will not come? In that He will not be seen in the judgment. “They shall look on Him whom they pierced.” That form which stood before the judge, will be Judge: that form will judge which was judged; for it was judged unjustly, it will judge justly. There will come the form of a servant, and that same will be apparent. For how could the form of God be made apparent to the just and to the unjust? If the judgment were to be only among the just, then the form of God might appear as to the just. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.16","cites":[],"quotes":[],"quotedIn":[{"author":"Thomas Aquinas","title":"Catena Aurea","status":"detected","ref":"John 5:27–28","href":"/jhn/5/#v27-catena"}],"inFull":"/works/augustine/19/#iii.xx-p29"},{"id":"augustine.JHN.5.28-29.1","start":28,"end":29,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"13. And whence, sayest thou, dost thou prove to me that He spoke about the resurrection itself? If thou hear patiently, thou wilt presently prove it to thyself. Let us go on then: “Marvel not at this; for the hour cometh, in which all that are in the graves.” What more evident than this resurrection? A while ago, He had not said, “they that are in the graves,” but, “The dead shall hear the voice of the Son of God; and they that hear shall live.” He has not said, some shall live, others shall be damned; because all who believe shall live. But what does He say concerning the graves? “All that are in the graves shall hear His voice, and shall come forth.” He said not, “shall hear and live.” For if they have lived wickedly, and lay in the graves, they shall rise to death, not to life. Let us see, then, who shall come forth. Although, a little before, the dead by hearing and believing did live, there was no distinction there made: it was not said, The dead shall hear the voice of the Son of God; and when they shall have heard, some shall live, and some shall be damned; but, “all that hear shall live:” because they that believe shall live, they that have charity shall live, and none of them shall die. But concerning the graves, “They shall hear His voice, and come forth: they that have done well, to the resurrection of life; they that have done ill, to the resurrection of judgment.” This is the judgment, that punishment of which He had said a while before, “Whoso believeth in me is passed from death to life,” and shall not come into judgment.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.13","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p33"},{"id":"augustine.JHN.5.29.1","start":29,"end":29,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"18. “All shall hear His voice, and shall come forth.” And where is judgment, if all shall hear and all shall come forth? It is as if all were confusion; I see no distinguishing. Certainly Thou hast received authority to judge, because Thou art the Son of man: behold, Thou wilt be present in the judgment; the bodies will rise again; but tell us something of the judgment itself, that is, of the separation of the evil and the good. Hear this further, then: “They that have done good into the resurrection of life; they that have done evil into the resurrection of judgment.” When above He spoke of a resurrection of minds and souls, did He make any distinction? No, for all “that hear shall live;” because by hearing, viz. by obeying, shall they live. But certainly not all will go to eternal life by rising and coming forth from the graves,—only they that have done well; and they that have done ill, to judgment. For here He has put judgment for punishment. There will also be a separation, not such as there is now. For now we are separated, not by place, but by character, affections, desires, faith, hope, charity. Now we live together with the unjust, though the life of all is not the same: in secret we are distinguished, in secret we are separated; as grain on the floor, not as grain in the granary. On the floor, grain is both separated and mixed: separated, because severed from the chaff; mixed, because not yet winnowed. Then there will be an open separation; a distinguishing of life just as of the character, a separation as there is in wisdom, so also will there be in bodies. They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.18","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/19/#iii.xx-p34"},{"id":"augustine.JHN.5.30.1","start":30,"end":30,"heading":"Tractate XIX. Chapter V. 19–30","excerpt":"19. “I cannot of myself do anything: as I hear, I judge: and my judgment is just.” Else we might have said to Him, “Thou wilt judge, and the Father will not judge, for ‘all judgment hath He given to the Son;’ it is not, therefore, according to the Father that Thou wilt judge.” Hence He added, “I cannot of myself do anything: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of Him that sent me.” Undoubtedly the Son quickeneth whom He will. He seeketh not His own will, but the will of Him that sent Him. Not my own, my proper will; not mine, not the Son of man’s; not mine to resist God. For men do their own will, not God’s, when they do what they list, not what God commands; but when they do what they list, so as yet to follow God’s will, they do not their own will, notwithstanding they do what they list to do. Do what thou art bidden willingly, and thus shall thou both do what thou willest, and also not do thine own will, but His that biddeth.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","locus":"19.19","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/19/#iii.xx-p41"},{"id":"augustine.JHN.5.30.2","start":30,"end":30,"heading":"Tractate XXII. Chapter V. 24–30","excerpt":"15. “Because I seek not my own will, but the will of Him that sent me.” The Only Son saith, “I seek not my own will,” and yet men desire to do their own will! To such a degree does He who is equal to the Father humble Himself; and to such a degree does He extol Himself, who lies in the lowest depth, and cannot rise except a hand is reached to Him! Let us then do the will of the Father, the will of the Son, the will of the Holy Ghost; because of this Trinity there is one will, one power, one majesty. Yet for that reason saith the Son, “I came not to do mine own will, but the will of Him that sent me;” because Christ is not of Himself, but of the Father. But what He had that He might appear as a man, He assumed of the creature which He himself formed.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","locus":"22.15","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/22/#iii.xxiii-p35"},{"id":"augustine.JHN.5.33-39.1","start":33,"end":39,"heading":"Tractate XXIII. Chapter V. 19–40","excerpt":"2. The passage read to-day has spoken to us of the witness of the Lord, that He does not hold the witness of men necessary, but has a greater witness than men; and He has told us what this witness is: “The works,” saith He, “which I do bear witness of me.” Then He added, “And the Father that sent me beareth witness of me.” The very works also which He doeth, He says that He has received from the Father. The works, therefore, bear witness, the Father bears witness. Has John borne no witness? He did clearly bear witness, but as a lamp; not to satisfy friends, but to confound enemies: for it had been predicted long before by the person of the Father, “I have prepared a lamp for mine Anointed: I will clothe His enemies with confusion; but upon Him shall flourish my sanctification.” Be it that thou wert left in the dark in the night-time, thou didst direct thy attention to the lamp, thou didst admire the lamp, and didst exult at its light. But that lamp says that there is a sun, in which thou oughtest to exult; and though it burns in the night, it bids thee to be looking out for the day. Therefore it is not the case that there was no need of that man’s testimony. For wherefore was he sent, if there was no need of him? But, on the contrary, lest man should stay at the lamp, and think the light of the lamp to be sufficient for him, therefore the Lord neither says that this lamp had been superfluous, nor yet doth He say that thou oughtest to stay at the lamp. The Scripture of God utters another testimony: there undoubtedly God hath borne witness to His Son, and in that Scripture the Jews had placed their hope,—namely, in the law of God, given by Moses His servant. ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiv.html","locus":"23.2","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/23/#iii.xxiv-p6"},{"id":"augustine.JHN.5.35.1","start":35,"end":35,"heading":"Tractate XXIII. Chapter V. 19–40","excerpt":"3. For, indeed, all men are lamps, since they can be both lighted and extinguished. Moreover, when the lamps are wise, they shine and glow with the Spirit; yet also, if they did burn and are put out, they even stink. The servants of God remain good lamps by the oil of His mercy, not by their own strength. The free grace of God, truly, is the oil of the lamps. “For I have labored more than they all,” saith a certain lamp; and lest he should seem to burn by his own strength, he added, “But not I, but the grace of God that was with me.” All prophecy, therefore, before the coming of the Lord, is a lamp. Of this lamp the Apostle Peter says: “We have a more sure word of prophecy, to which ye do well giving heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts.” Accordingly the prophets are lamps, and all prophecy one great lamp. What of the apostles? Are not they, too, lamps? They are, clearly. He alone is not a lamp. For He is not lighted and put out; because “even as the Father hath life in Himself, so hath He given to the Son to have life in Himself.” The apostles also, I say, are lamps; and they give thanks because they were both lighted by the light of truth, and are burning with the spirit of charity, and supplied with the oil of God’s grace. If they were not lamps, the Lord would not say to them, “Ye are the light of the world.” For after He said, “Ye are the light of the world,” He shows that they should not think themselves such a light as that of which it is said, “That was the true light, that enlighteneth every man coming into this world.” ...","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiv.html","locus":"23.3","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/23/#iii.xxiv-p8"},{"id":"augustine.JHN.5.36-37.1","start":36,"end":37,"heading":"Tractate XXIII. Chapter V. 19–40","excerpt":"4. Wherefore both Moses bore witness to Christ, and John bore witness to Christ, and all the other prophets and apostles bore witness to Christ. Before all these testimonies He places the testimony of His own works. Because through those men too, it was God and none other that bore witness to His Son. But yet in another way God bears testimony to His Son. God reveals His Son through the Son Himself, He reveals Himself through the Son. To Him, if a man shall have been able to reach, he shall need no lamps; and by truly digging deep, he will carry down his building to the rock.","source_url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiv.html","locus":"23.4","cites":[],"quotes":[],"quotedIn":[],"inFull":"/works/augustine/23/#iii.xxiv-p13"}]},{"work_id":"catena","author":"Thomas Aquinas","short_name":"Aquinas","author_dates":"1225-1274","tradition":"Medieval Catholic","era":"Middle Ages","died":1274,"title":"Catena Aurea: Commentary on the Four Gospels, Collected out of the Works of the Fathers. Vol. IV, Part 1: St. John","edition_short":"Oxford: John Henry Parker, 1841-45","author_url":"/commentators/aquinas/","divisions":"verse","work_url":"/works/catena/","entries":[{"id":"catena.JHN.5.1-2.1","start":1,"end":2,"heading":"After this there was a feast of the Jews; and Jesus went up to Jerusalem.","excerpt":"AUG. After the miracle in Galilee, He returns to Jerusalem: After this there was a feast of the Jews, and Jesus went up to Jerusalem. CHRYS. The feast of Pentecost. Jesus always went up to Jerusalem at the time of the feasts, that it might be seen that He was not an enemy to, but an observer of, the Law. And it gave Him the opportunity of impressing the simple multitude by miracles and teaching: as great numbers used then to collect from the neighbouring towns. Now there is at Jerusalem by the a pool, which is called in the Hebrew tongue Bethesda, having five porches. ALCUIN. The pool by the is the place where the priest washed the animals that were going to be sacrificed.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 36","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.3-4.1","start":3,"end":4,"heading":"In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.","excerpt":"CHRYS. This pool was one among many types of that baptism, which was to purge away sin. First God enjoined water for the cleansing from the filth of the body, and from those defilements, which were not real, but legal, those from death, or leprosy, and the like. Afterwards infirmities were healed by water, as we read: In these (the porches) lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. This was a nearer approximation to the gift of baptism, when not only defilements are cleansed, but sicknesses healed. Types are of various ranks, just as in a court, some officers are nearer to the prince, others farther off. The water, however., did not heal by virtue of its own natural properties, (for if so the effect would have followed uniformly,) but by the descent of an Angel: For an Angel went down at a certain season into the pool, and troubled the water. In the same way, in Baptism, water does not act simply as water, but receives first the grace of the Holy Spirit, by means of which it cleanses us from all our sins. And the Angel troubled the water, and imparted a healing virtue to it, in order to pre figure to the Jews that far greater power of the Lord of the Angels, of healing the diseases of the soul. But then their infirmities prevented their applying the cure; for it follows, Whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. But now every one may attain this blessing, for it is not an Angel which troubleth the water, but the Lord of Angels, which worketh every where....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 36, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxviii.html#iv.xxxviii-p17","status":"detected","href":"/jhn/5/#v2-chrysostom","ref":"John 5:2–4"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.3-4.2","start":3,"end":4,"heading":"In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.","excerpt":"AUG. Judging on low and human notions of this miracle, is not at all a striking display of power, and only a moderate one of goodness. Of so many, who lay sick, only one was healed; though, had He chosen, He could have restored them all by a single word. How must we account for this? By supposing that His power and goodness were asserted more for imparting a knowledge of eternal salvation to the soul, than working a temporal cure on the body. That which received the temporal cure was certain to decay at last, when death arrived: whereas the soul which believed passed into life eternal. The pool and the water seem to me to signify the Jewish people: for John in the Apocalypse Rev obviously uses water to express people. BEDE. It is fitly described as a sheep pool. By sheep are meant people, according to the passage, We are Thy people, and the sheep of Thy pasture. AUG. The water then, i. the people, was enclosed within five porches, i. the five books of Moses. But those books only betrayed the impotent, and did not recover them; that is to say, the Law convicted the sinner, but did not absolve him. BEDE. Lastly, many kinds of impotent folk lay near the pool: the blind, i. those who are with out the light of knowledge; the lame, i. those who have not strength to do what they are commanded; the withered, i. those who have not the marrow of heavenly love.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 17","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.3-5.1","start":3,"end":5,"heading":"In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water.","excerpt":"... Though the whole world come, grace fails not, but remains as full as ever; like the sun's rays which give light all day, and every day, and yet are not spent. The sun's light is not diminished by this bountiful expenditure: no more is the influence of the Holy Spirit by the largeness of its outpourings. Not more than one could be cured at the pool; God's design being to put before men's minds, and oblige them to dwell upon, the healing power of water; that from the effect of water on the body, they might.. believe more readily its power on the soul. AUG. It was a \"greater act in Christ, to heal the diseases of the soul, than the sicknesses of the perishable body. But as the soul itself did not know its Restorer, as it had eyes in the flesh to discern visible things, but not in the heart wherewith to know God; our Lord performed cures which could be seen, that He might afterwards work cures which could not be seen. He went to the place, where lay a multitude of sick, out of whom He chose one to heal: And a certain man was there hich had an infirmity thirty and eight years.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.4-5.1","start":4,"end":5,"heading":"For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had.","excerpt":"AUG. So then Christ came to the Jewish people, and by means of mighty works, and profitable lessons, troubled the sinners, i. the water, and the stirring continued till He brought on His own passion. But He troubled the water, unknown to the world. For had they known Him, they would not have crucified the Lord of glory. But the troubling of the water came on all at once, and it was not seen who troubled it. Again, to go down into the troubled water, is to believe humbly on our Lord's passion. Only one was healed, to signify the unity of the Church: whoever came afterwards was not healed, to signify that whoever is out of this unity cannot be healed. Wo to them who hate unity, and raise sects. Again, he who was healed had had his infirmity thirty and eight years: this being a number which belongs to sickness, rather than to health. The number forty has a sacred character with us, and is significative of perfection. For the Law was given in Ten Commandments, and was to be preached throughout the whole world, which consists of four parts; and four multiplied into ten, make up the number forty. And the Law too is fulfilled by the Gospel, which is written in four books. So then if the number forty possesses the perfectness of the Law, and nothing fulfils the Law, except the twofold precept of love, why wonder at the impotence of him, who was two less than forty? Some man was necessary for his recovery; but it was a man who was God. He found the man falling short by the number two, and therefore gave two commandments, to fill up the deficiency....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.4-13.1","start":4,"end":13,"heading":"For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had.","excerpt":"... For the two precepts of our Lord signify love; the love of God being first in order of command, the love of our neighbour, in order of performance. Take up thy bed, our Lord saith, meaning, When thou wert impotent, thy neighbour carried thee; now thou art made whole, carry thy neighbour. And walk; but whither, except to the Lord thy God. BEDE. What mean the words, and walk; except that thou shouldest raise thyself from thy torpor and indolence, and study to advance in good works. Take up thy bed, i. thy neighbour by which thou art carried, and bear him patiently thyself. AUG. Carry him then with whom thou walkest, that thou mayest come to Him with Whom thou desirest to abide. As yet however he wist not who Jesus was; just as we too believe in Him though we see Him not. Jesus again does not wish to be seen, but conveys Himself out of the crowd. It is in a kind of solitude of the mind, that God is seen: the crowd is noisy; this vision requires stillness.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.5-6.1","start":5,"end":6,"heading":"And a certain man was there, which had an infirmity thirty and eight years.","excerpt":"CHRYS. He did not, however, proceed immediately to heal him, but first tried by conversation to bring him into a believing state of mind. Not that He required faith in the first instance, as He did from the blind man, saying, Believe ye that I am able to do this? for the lame man could not well know who He was. Persons who in different ways had had the means of knowing Him, were asked this question, and properly so. But there were some who did not and could not know Him yet, but would be made to know Him by His miracles afterwards. And in their case the demand for faith is reserved till after those miracles have taken place: When Jesus saw him lie, and knew that he had been a long time in that case. He saith unto him, Wilt thou be made whole? He does not ask this question for His own information, (this were unnecessary,) but to bring to light the great patience of the man, who for thirty and eight years had sat year after year by the place, in the hope of being cured; which sufficiently explains why Christ passed by the others, and went to him. And He does not say, Dost thou wish Me to heal thee? for the man had not as yet any idea that He was so great a Person....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.6-8.1","start":6,"end":8,"heading":"When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?","excerpt":"... Nor the other hand did the lame man suspect any mockery in the question, to make him take offence, and say, Hast thou come to vex me, by asking me if I would be made whole; but he answered mildly, Sir, I have no man, when the water is troubled, to put me into the pool; but while I am coming, another steppeth down me. He had no idea as yet that the Person who put this question to him would heal him, but thought that Christ might probably be of use in putting him into the water. But Christ's word is sufficient, Jesus saith unto him, Rise, take up thy bed, and walk.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.6-11.1","start":6,"end":11,"heading":"When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?","excerpt":"BEDE; There is a wide difference between our Lord's mode of healing, and a physician's. He acts by His word, and acts immediately: the other's requires a long time for its completion. CHRYS. This was wonderful, but what follows more so. As yet he had no opposition to face. It is made more wonderful when we see him obeying Christ afterwards in spite of the rage and railing of the Jews: And on the same day was the sabbath. The Jews said unto him that was cured, It is the sabbath day, it is not lawful for thee to carry thy bed. AUG. They did not charge 'our Lord with healing on the sabbath, for He would have replied that if an ox or an ass of theirs had fallen into a pit, would not they have taken it out on the sabbath day: but they addressed the man as he was carrying his bed, as if to say, Even if the healing could not be delayed, why enjoin the work? He shields himself under the authority of his Healer: He that made me whole, the Same said unto me, Take up thy bed, and walk: meaning, Why should not receive a command, if I received a cure from Him?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 37","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.9.1","start":9,"end":9,"heading":"And immediately the man was made whole, and took up his bed, and walked : and on the same day was the sabbath.","excerpt":"CHRYS. Behold the richness of the Divine Wisdom. He not only heals, but bids him carry his bed also. This was to shew the cure was really miraculous, and not a mere effect of the imagination; for the man's limbs must have become quite sound and compact, to allow him to take up his bed. The impotent man again did not deride and say, The Angel cometh down, and troubleth the water, and he only cureth one each time; dost Thou, who art a mere man, think that Thou canst do more than an Angel? On the contrary, he heard, believed Him who bade him, and was made whole: And immediately the man was made whole, and took up his bed, and walked.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 37","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xxxix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.12-13.1","start":12,"end":13,"heading":"Then asked they him, What man is that which said unto thee, Take up thy bed, and walk ?","excerpt":"CHRYS. Had he been inclined to deal treacherously, he might have said, If it is a crime, accuse Him Who commanded it, and I will lay down my bed. And he would have concealed his cure, knowing, as he did, that their real cause of offence was not the breaking of the Sabbath, but the miracle. But he neither concealed it, nor asked for pardon, but boldly confessed the cure. They then ask spitefully; What man is that who said unto thee, Take up thy bed, and walk. They do not say, Who is it, who made thee whole? but only mention the offence. It follows, And he that was healed wist not who it was for Jesus had conveyed Himself away, a multitude being in that place. This He had done first, because the man who had been made whole, was the best witness of the cure, and could give his testimony with less suspicion in our Lord's absence; and secondly, that the fury of men might not be excited more than was necessary. For the mere sight of the object of envy, is no small incentive to envy. For these reasons He departed, and left them to examine the fact for themselves. Some are of opinion, that this is the same with the one who had the palsy, whom Matthew mentions. But he is not. For the latter had many to wait upon, and carry him, whereas this man had none. And the place where the miracle was performed, is different.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.14.1","start":14,"end":14,"heading":"Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole : sin no more, lest a worse thing come unto thee.","excerpt":"CHRYS. The man, when healed, did not proceed to the market place, or give himself up to pleasure or vain glory, but, which was a great mark of religion, went to the temple: Afterward Jesus findeth him in the temple. AUG. The Lord Jesus saw him both in the crowd, and in the temple. The impotent man does not recognise Jesus in the crowd; but in the temple, being a sacred place, he does. ALCUIN. For if we would know our Maker's grace, and attain to the sight of Him, we must avoid the crowd of evil thoughts and affections, convey ourselves out of the congregation of the wicked, and flee to the temple; in order that we may make ourselves the temple of God, souls whom God will visit, and in whom He will deign to dwell. And (He) said unto him, Behold, thou art made whole; sin no more, lest a worse thing come upon thee.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 38","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.14.2","start":14,"end":14,"heading":"Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole : sin no more, lest a worse thing come unto thee.","excerpt":"CHRYS. Here we learn in the first place, that his disease was the consequence of his sins. We are apt to bear with great indifference the diseases of our souls; but, should the body suffer ever so little hurt, we have recourse to the most energetic remedies. Wherefore God punishes the body for the offences of the soul. Secondly, we learn, that there is really a Hell. Thirdly, that it is a place of lasting and infinite punishment. Some say indeed, Because we have corrupted ourselves for a short time, shall we be tormented eternally? But see how long this man was tormented for his sins. Sin is not to be measured by length of time, but by the nature of the sin itself. And besides this we learn, that if, after undergoing a heavy punishment for our sins, we fall into them again, we shall incur another and a heavier punishment still: and justly; for one, who has undergone punishment, and has not been made better by it, proves himself to be a hardened person, and a despiser; and, as such, deserving of still greater torments. Nor let it embolden us, that we do not see all punished for their offences here: for if men do not suffer for their offences here, it is only a sign that their punishment will be the greater hereafter. Our diseases however do not always arise from sins; but only most commonly so. For some spring from other lax habits: some are sent for the sake of trial, as Job's were. But why does Christ make mention of this palsied man's sins? Some say, because he had been an accuser of Christ. And shall we say the same of the man afflicted with the palsy?...","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 38","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.15.1","start":15,"end":15,"heading":"The man departed, and told the Jews that it was Jesus, which had made him whole.","excerpt":"... For he too was told, Thy sins are forgiven thee? The truth is, Christ does not find fault with the man here for his past sins, but only warns him against future. In healing others, however, He makes no mention of sins at all: so that it would seem to be the case that the diseases of these men had arisen from their sins; whereas those of the others had come from natural causes only. Or perhaps through these, He admonishes all the rest. Or he may have admonished this man, knowing his great patience of mind, and that he would bear an admonition. It is a disclosure too of His divinity, for He implies in saying, Sin no more, that He knew what sins He had committed. AUG. Now that the 'man had seen Jesus, and knew Him to be the author of his recovery, he was not slow in preaching Him to others: The man departed, and told the Jews that it was Jesus which made him whole. CHRYS. He was not so insensible to benefit, and the advice he had received, as to have any malignant aim in speaking this news. Had it been done to disparage Christ, he could have concealed the cure, and put forward the offence. But he does not mention Jesus's saying, Take up thy bed, which was an offence in the eyes of the Jews; but told the Jews that it was Jesus which had... made him whole.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 61, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.lxii.html#iii.lxii-p7","status":"detected","href":"/jhn/13/#v23-augustine","ref":"John 13:23"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 38","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.16-17.1","start":16,"end":17,"heading":"And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.","excerpt":"AUG. This announcement enraged them. And therefore did the Jews persecute Jesus, because He had done these things on the sabbath day. A plain bodily work had been done before their eyes, distinct from the healing of the man's body, and which could not have been necessary, even if healing was; viz. the carrying of the bed. Wherefore our Lord openly says, that the sacrament of the Sabbath, the sign of observing one day out of seven, was only a temporary institution, which had attained its fulfilment in Him: But Jesus answered them, My Father worketh, hitherto, and I work: as if He said, Do not suppose that My Father rested on the Sabbath in such a sense, as that from that time forth, He has ceased from working; for He worketh up to this time, though without labour, and so work God's resting means only that He made no other creature, after the creation. The Scripture calls it rest, to remind us of the rest we shall enjoy after a life of good works here. And as God only when He had made man in His own image and similitude, and finished all His works, and seen that they were very good, rested on the seventh day: so do thou expect no rest, except thou return to the likeness in which thou wert made, but which thou hast lost by sin; i. unless thou. doest good works. AUG. It maybe said then, that the observance of the sabbath was imposed on the Jews, as the shadow of something to come; viz. that spiritual litteram rest, which God, by the figure of His own rest promised to all who should perform good works.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.16-18.1","start":16,"end":18,"heading":"And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day.","excerpt":"AUG. He says then, as it were to the Jews, Why think ye that I should not work on the sabbath? The sabbath day was instituted as a type of Me. Ye observe the works of God: by Me all things were made. The Father made light, but He spoke, that it might be made. If He spoke, then He made it by the Word; and I am His Word. My Father worked when He made the world, and He worketh until now, governing the world: and as He made the world by Me, when He made it, so He governs it by Me, now He governs it. CHRYS. Christ defended His disciples, by putting forward the example of their David: but He defends Himself by a reference to the Father. We may observe too that He does not defend Himself as man, nor yet purely as God, but sometimes as one, sometimes as the other; wishing both to be believed, both the dispensation of His humiliation, and the dignity of His Godhead; wherefore He shews His equality to the Father, both by calling Him His Father emphatically, (My Father,) and by declaring that He doeth the same things, that the Father doth, (And I work.) Therefore, it follows, the Jews sought the more to kill Him, because he not only had broken the sabbath, but said also that God was His Father.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 17, section 15","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html#iii.xviii-p36","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 38","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.17.1","start":17,"end":17,"heading":"But Jesus answered them, My Father worketh hitherto, and I work.","excerpt":"AUG. There will be a sabbath of the world, when the six ages, i. the six days, as it were, of the world, have passed: then will come that rest which is promised to the saints. AUG. The mystery of which rest the Lord Jesus Himself sealed by His burial: for lit He rested in His sepulchre on the sabbath, having on the sixth day finished all His work, inasmuch as He said, It is finished. What wonder then that God, to prefigure the day on which Christ was to rest in the grave, rested one day from His works, afterwards to carry on the work of governing the world. We may consider too that God, when He rested, rested from the work of creation simply, i. made no more new kinds of creatures: but that from that time till now, He has been carrying on the government of those creatures. For His power, as respects the government of heaven and earth, and all the things that He had made, did not cease on the seventh day: they would have perished immediately, without His government: because the power of the Creator is that on which the existence of every creature depends. If it ceased to govern, every species of creation would cease to exist: and all nature would go to nothing. For the world is not like a building, which stands after the architect has left it; it could not stand the twinkling of an eye, if God withdrew His governing hand. Therefore when our Lord says, My Father worketh hitherto, he means the continuation of the work; the holding together, and governing of the creation. It might have been different, had He said, Worketh even now. This would not have conveyed the sense of continuing. As it is we find it, Until now; i. from the time of the creation downwards.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.17-18.1","start":17,"end":18,"heading":"But Jesus answered them, My Father worketh hitherto, and I work.","excerpt":"AUG. The words, My Father worketh hitherto, and I work, suppose Him to be equal to the Father. This being understood, it followed from the Father's working, that the Son worked: inasmuch as the Father doth nothing without the Son, CHRYS. Were nature, and of the same substance, this defence would be worse than the former accusation made. For no prefect could clear Himself from a transgression of the king's law, by urging that the king broke it also. But, on the supposition of the Son's equality to the Father, the defence is valid. It then follows, that as the Father worked on the Sabbath without doing wrong: the Son could do so likewise. AUG. So, the Jews understood what the Arians do not. For the Arians say that the Son is not equal to the Father, and hence sprang up that heresy which afflicts the Church. CHRYS. Those however who are not well to this doctrine, do not admit that Christ made Him self equal to the Father, but only that the Jews thought He did. But let us consider what has gone before. That the Jews persecuted Christ, and that He broke the sabbath, and said that God was His Father, is unquestionably true. That which immediately follows then from these premises, viz. His making Himself equal with God, is true also.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 17, section 16","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xviii.html#iii.xviii-p38","status":"detected","href":"/jhn/5/#v18-augustine","ref":"John 5:18"},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 38","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xl.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.18.1","start":18,"end":18,"heading":"Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God.","excerpt":"CHRYS. And again, had it been that our Lord Himself did not mean this, but that the Jews misunderstood Him, He would not have overlooked their mistake. Nor would the Evangelist have omitted to remark upon it, as he does upon our Lord's speech, Destroy this temple. AUG. The Jews however did not understand from our Lord that He was the Son of God, but only that He was equal with God though Christ gave this as the result of His being the Son of God. It is from not seeing this, while they saw at the same time that equality was asserted, that they charged Him with making Himself equal with God: the truth being, that He did not make Himself equal, but the Father had begotten Him equal.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19.1","start":19,"end":19,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"HILARY. He refers to the charge of violating the sabbath, brought against Him. My Father worketh hitherto, and work; meaning that He had a precedent for claiming the right He did; and that what He did was in reality His Father's doing, who acted in the Son. And to quiet the jealousy which had been raised, because by the use of His Father's name He had made Himself equal with God, and to assert the excellency of His birth and nature, He says, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do. AUG. Some who would be thought Christians, the Arian heretics, who say that the very Son of God who took our flesh upon Him, was inferior to the Father, take advantage of these words to throw discredit upon our doctrine, and say, You see that when our Lord perceived the Jews to be indignant, because He seemed to make Himself equal with God, He gave such an answer as shewed that He was not equal. For they say, he who can do nothing but what he sees the Father do is not equal but inferior to the Father. But if there is a greater God, and a less God, (the Word being God,) we worship two Gods, and not one HILARY. Lest then that assertion of His equality, which must belong to Him, as by Name and Nature the Son, might throw doubt upon His Nativity He says that the Son can do nothing of Himself.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 18, section 3","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xix.html#iii.xix-p6","status":"detected","href":"/jhn/5/#v19-augustine","ref":"John 5:19"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19.2","start":19,"end":19,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"... I am equal, but equal in such a sense as is consistent with His having begotten Me; with My being from Him, not Him from Me. With the Son, being and power are one and the same thing. The Substance of the Son then being of the Father, the power of the Son is of the Father also: and as the Son is not of Himself, so He can not of Himself. The Son can do nothing of Himself, but what He seeth the Father do. — His seeing and His being born of the Father are the same. His vision is not distinct from His Substance, but the whole together is of the Father. HILARY. That the wholesome order of our confession, i. that we believe in the Father and the Son, might remain, He shews the nature of His birth; viz. that He derived the power of acting not from an accession of strength, supplied for each work, but by His own knowledge in the first instance. And this knowledge He derived not from any particular visible precedents, as if what the Father had done, the Son could do afterwards; but that the Son being born of the Father, and consequently conscious of the Father's virtue and nature within Him, could do nothing but what He saw the Father do: as he here testifies; God does not see by bodily organs, but by the virtue of His nature.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19.3","start":19,"end":19,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"AUG. If we understand this subordination of the Son to arise from the human nature, it will follow that the Father walked first upon the water, and did all the other things which the Son did in the flesh, in order that the Son might do them. Who can be so insane as to think this?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19.4","start":19,"end":19,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"AUG. Yet xx that walking of the flesh upon the sea was done by the Father through the Son. For when the flesh walked, and the Divinity of the Son guided, the Father was not absent, as the Son Himself saith below, The Father that dwelleth in Me, He doeth the works. He guards however against the carnal interpretation of the words, The Son can do nothing of Himself. As if the case were like that of two artificers, master and disciple, one of whom made a chest, and the other made another like it, by adding, For whatsoever things he doeth, these doeth the Son likewise. He does not say, Whatsoever the Father doeth, the Son does other things like them, but the very same things. The Father made the world, the Son made the world, the Holy Ghost made the world. If the Father, Son, and Holy Ghost are one, it follows that one and the same world was made by the Father, through the Son, in the Holy Ghost. Thus it is the very same thing that the Son doeth. He adds likewise, to prevent another error arising....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19.5","start":19,"end":19,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"... It follows If this arises from His human nature, that the subordination here mentioned then He must have seen in His human arises from the Sonship itself of the nature, i. visibly, with the natural Son's, not from His human nature. much as the body is subject, the soul governing, the body visible, the soul invisible....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19.6","start":19,"end":19,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"CHRYS. Or thus; That the Son can do nothing of Himself must be understood to mean, that He can do nothing contrary to, or displeasing to, the Father. And therefore He does not say that He does nothing contrary, but that He can do nothing; in order to shew His perfect likeness, and absolute equality to the Father. Nor is this a sign of weakness in the Son, but rather of goodness. For as when we say that it is impossible for God to sin, we do not charge Him with weakness, but bear witness to a certain ineffable goodness; so when the Son says, I can do nothing of myself, it only means, that He can do nothing contrary to the Father. AUG. This is not a sign of failing in Him, but abiding in His birth from the Father. And it is as high an attribute of the Almighty that He does not change, as it is that He does not die. The Son could do what He had not seen the Father doing, if He could do what the Father does not do through Him; i.e. if He could sin: a supposition inconsistent with the immutably good nature which was begotten from the Father. That He cannot do; this then is to be understood of Him, not in the sense of deficiency, but of power.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 64, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.lxvi.html#iv.lxvi-p4","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19-20.1","start":19,"end":20,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"... When a slave does a thing at the command of his master, the same thing is done by both; but is it in a like way? Now in the Father and Son there is not this difference; they do the same things, and in a like way. Father and Son act with the same power; so that the Son is equal to the Father. HILARY. Or thus; All things cdis same He says? to shew the virtue of His nature, its being the same with God's. That is the same nature, which can do all the same things. And as the Son does all the same things in a like way, the likeness of the works excludes the notion of the worker existing alone Thus we come to a true idea of the Nativity, as our faith receives it: the like ness of the works bearing witness to the Nativity, their sameness to the Nature.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19-20.2","start":19,"end":20,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"AUG. Having said that He did the same things that the Father did, and in a like way, He adds, For the Father loveth the Son, and sheweth Him all things that Himself doeth. And sheweth Him all things that Himself doeth: this has a reference to the words above; But what He seeth the Father do. But again, our human ideas are perplexed, and one may say, So then the Father first does something, that the Son may see what He does; just as an artificer teaches his son his art, and shews him what he makes, that he may be able to make the same after him. On this supposition, when the Father does a thing, the Son does not do it; in that the Son is beholding what His Father doeth. But we hold it as a fixed and incontrovertible truth, that the Father makes all things through the Son, and therefore He must shew them to the Son, before He makes them. And where does the Father shew the Son what He makes, except in the Son Himself, by whom He makes them? For if the Father makes a thing for a pattern, and the Son attends to the workmanship as it goes on, where is the indivisibility of the Trinity? The Father therefore does not shew the Son what He doeth by doing it, but by shewing doeth it, through the Son. The Son seeth, and the Father sheweth, before a thing is made, and from the shewing of the Father, and the of the Son, that is made which is made; made by the Father, through the Son....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19-20.3","start":19,"end":20,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"... But thou wilt say, I shew my Son what I wish him to make, and he makes it, and I make it through him. True; but before thou doest any thing, thou shewest it to thy son, that he may do it for thy example, and thou by him; but thou speakest to thy son words which are not thyself; whereas the Son Himself is the Word of the Father; and could He speak by the Word to the Word? Or, because the Son was the great Word, were lesser words to pass between the Father and the Son, or a certain sound and temporary creation, as it were, to go out of the mouth of the Father, and strike the ear of the Son? Put away these bodily notions, and if thou art simple, see the truth in simplicity. If thou canst not comprehend what God is, comprehend at least what He is not. Thou wilt have advanced no little way, if thou thinkest nothing that is untrue of God. See what I am saying exemplified in thine own mind. Thou hast memory, and thought, thy memory sheweth to thy thought Carthage: before thou perceivest what is in her, she sheweth it to thought, which is turned toward her: the memory then hath shewn, the thought hath perceived, and no words have passed between them, no outward sign been used. But whatever is in thy memory, thou receivest from without: that which the Father sheweth to the Son, He doth not receive from without; the whole goes on within; there being no creature existing without, but what the Father hath made by the Son. And the Father maketh by shewing, in that He maketh by the Son who sees....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19-20.4","start":19,"end":20,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"... The Father's shewing begets the Son's seeing, as the Father begets the Son? Shewing begets seeing, not seeing shewing. But it would be more correct, and more spiritual, not to view the Father as distinct from His shewing, or the Son from His seeing. HILARY. It must not be supposed Trin Begotten God needed such shewing on account of ignorance. For the shewing here is only the doctrine of the nativity the Son, from the. Father. AUG. For to see the Father is to see His Son, The xxi. 'Father so shews all His works to the Son, that the Son sees them from the Father. For the birth of the Son is in His seeing: He sees from the same source, from which He is, and is born, and remains. HILARY. Nor did the heavenly discourse lack the caution, to guard against our inferring from these words any difference in the nature of the Son and the Father. For He says that the works of the Father were shewn to Him, not that strength was supplied Him for the doing of them, in order to teach that this shewing is substantially nothing else than His birth; for that simultaneously with the Son Himself is born the Son's knowledge of the works the Father will do through Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19-20.5","start":19,"end":20,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"AUG. But now from whom we called coeternal with the Father, who saw the Father, and existed in that He saw, we return to the things of time, And He will shew him greater works than these. But if He will shew him, i. is about to shew him, He hath not yet shewn him: and when He does shew him, others also will see; for it follows, That ye may believe. It is difficult to see what the eternal Father can shew in time to the coeternal Son, Who knows all that exists within the Father's mind. For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. To raise the dead was a greater work than to heal the sick. But this is explained by considering that He Who a little before spoke as God, now begins to speak as man. As man, and therefore living in time, He will be shewn greater works in time. Bodies will rise again by the human dispensation by which the Son of God assumed manhood in time; but souls by virtue of the eternity of the Divine Substance. For which reason it was said before that the Father loved the Son, and shewed Him what things soever He did. For the Father shews the Son that souls are raised up; for they are raised up by the Father and the Son, even as they cannot live, except God give them life. Or the Father is about to shew this to us, not to Him; according to what follows, That ye may believe. This being the reason why the Father would shew Him greater things than these. But why did He not say, shall shew you, instead of the Son?...","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.19-20.6","start":19,"end":20,"heading":"Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son like wise.","excerpt":"... Because we are members of the Son, and He, as it were, learns in His members, even as He suffers in us. For as He says, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me: so, if we ask Him, how He, the Teacher of all things, learns, He replies, When one of the least of My brethren learns, I learn.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.21-22.1","start":21,"end":22,"heading":"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.","excerpt":"AUG. But who are these dead, whom the Father and Son raise to life? He alludes to the general resurrection which is to be; not to the resurrection of those few, who were raised to life, that the rest might believe; as Lazarus, who rose again, to die afterwards. Having said then, For as the Father raiseth up the dead, and quickeneth them, to prevent our taking the words to refer to the dead whom He raised up for the sake of the miracle, and not to the resurrection to life eternal, He adds, For the Father judgeth no man; thus shewing that He spoke of that resurrection of the dead which would take place at the judgment. Or the words, As the Father raiseth up the dead, &c. refer to the resurrection of the soul; For the Father judgeth no man, but hath committed all judgment unto the Son, to the resurrection of the body. For the resurrection of the soul takes place by the substance of the Father and the Son, and therefore it is the work of the Father and the Son together: but the resurrection of the body takes place by a dispensation of the Son's humanity, which is a temporal dispensation, and not coeternal with the Father. But see how the Word of Christ leads the mind in different directions, not allowing it any carnal resting place; but by variety of motion exercising it, by exercise purifying it, by purifying enlarging its capacity, and after enlarging filling it. He said just before that the Father shewed what things soever He did to the Son. So I saw, as it were, the Father working, and the Son waiting: now again I see the Son working, the Father resting.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.21-22.2","start":21,"end":22,"heading":"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.","excerpt":"HILARY. Having said that the Son quickeneth whom He will, in order that we might not lose sight of the nativity, and think that He stood upon the ground of His own unborn power, He immediately adds, For the Father judgeth no man, but hath given all judgment unto the Son. In that all judgment is given to Him, both His nature, and His nativity are shewn; because only a nature can possess all things, and nativity cannot have any thing, except what is given it. CHRYS. As He gave Him life, i. begot Him living; so He gave Him judgment, i. begot Him a judge. Gave, it is said, that thou mayest not think Him unbegotten, and imagine two Fathers: All judgment, because He has the awarding both of punishment and reward.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.21-23.1","start":21,"end":23,"heading":"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.","excerpt":"AUG. Having said that the Father would shew the Son greater works than these, He proceeds to describe these greater works: For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. These are plainly greater works, for it is more of a miracle that a dead man should rise again, than that a sick man should recover. We must not understand from the words, that some are raised by the Father, others by the Son; but that the Son raises to life the same whom the Father raiseth. And to guard against any one saying, The Father raises the dead by the Son, the former by His own power, the latter, like an instrument, by another power, He asserts distinctly the power of the Son: The Son quickeneth whom he will. Observe here not only the power of the Son, but also His will. Father and Son have the same power and will. The Father willeth nothing distinct from the Son; but both have the same will, even as they have the same substance. HILARY. For to will is free power of a nature, which by the act of choice, resteth the blessedness of perfect excellence.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 21","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.21-23.2","start":21,"end":23,"heading":"For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.","excerpt":"HILARY. All judgment is given to Him, because He quickens whom He will. Nor can the judgment be looked on as taken away from the Father, inasmuch as the cause of His not judging is, that the judgment of the Son is His. For all judgment is given from the Father. And the reason for which He gives it, appears immediately after: That all men may honour the Son even as they honour the Father. CHRYS. For, lest you should infer from hearing that the Author of His power was the Father, any difference of substance, or inequality of honour, He connects the honour of the Son with the honour of the Father, shewing that both have the same. But shall men then call Him the Father? God forbid; he who calls Him the Father, does not honour the Son equally with the Father, but confounds both.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.22.1","start":22,"end":22,"heading":"For the Father judge th no man, but hath com mitted all judgment unto the Son :","excerpt":"AUG. For this, viz. that the Father hath given all judgment unto the Son, does not mean that He begat the Son with this attribute, as is meant in the words, So hath He given to the Son to have life in Himself. For if so, it would not be said, The Father judgeth no man, because, in that the Father begat the Son equal, He judgeth with the Son. What is meant is, that in the judgment, not the form of God but the form of the Son of man will appear; not because He will not judge Who hath given all judgment to the Son; since the Son says of Him below, There is that seeketh and judgeth, but the Father judgeth no man; i. no one will see Him in the judgment, but all will see the Son, because He is the Son of man, even the ungodly who will look on Him Whom they pierced.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 21","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.23.1","start":23,"end":23,"heading":"That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.","excerpt":"AUG. First indeed, the Son appeared as a servant, and the Father was honoured as God. But the Son will be seen to be equal to the Father, that all men may honour the even as they honour the Father. what if persons found are honour the Father, and do not honour the Son? It cannot be: He that honoureth not the Son, honoureth not the Father which hath sent Him. It is one thing to acknowledge God, as God; and another to acknowledge Him as the Father. When thou acknowledgest God the Creator, thou acknowledgest an almighty, supreme, eternal, invisible, immutable Spirit, When thou acknowledgest the Father, thou dost in reality acknowledge the Son; for He could not be the Father, had He not the Son. But if thou honour the Father as greater, the Son as less, so far as thou givest less honour to the Son, thou takest away from the honour of the Father. For thou in reality thinkest that the Father could not or would not beget the Son equal to Himself; which if He would not do, He was envious, if He could not, He was weak. Or, That all men should honour the Son even as they honour the Father; has a reference to the resurrection of souls, which is the work of the Son, as well as of the Father. But the resurrection of the body is meant in what comes after: He that honoureth not the Son, honoureth not the Father that sent Him. Here is no as; the man Christ is honoured, but not as the Father Who sent Him, since with respect to His manhood He Himself saith, My Father is greater than I....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19, section 6","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html#iii.xx-p8","status":"detected","href":"/jhn/5/#v23-augustine","ref":"John 5:23"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.23.2","start":23,"end":23,"heading":"That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.","excerpt":"... But some one will say, if the Son is sent by the Father, He is inferior to the Father. Leave thy fleshly actions, and understand a mission, not a separation. Human things deceive, divine things make clear; although even human things give testimony against thee, if a man offers marriage to a woman, and cannot obtain her by himself, he sends a friend, greater than himself, to urge his suit for him. But see the difference in human things. A man does not go with him whom he sends; but the Father Who sent the Son, never ceased to be with the Son; as we read, I am not alone, but the Father is with Me. AUG. It is not, however, as being born of the Father, that the Son is said to be sent, but from His appearing in this world, as the Word made flesh; as He says, went forth from the Father, and am come into the world: or from His being received into our minds individually, as we read, Send her, that she may be with me, and may labour with me. HILARY. The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.24.1","start":24,"end":24,"heading":"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.","excerpt":"GLOSS. Having said that the Son quickeneth whom He will, He next shews that we attain to life through the Son: Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life. AUG. If in hearing and believing is eternal life, how much more in understanding? But the step to our piety is faith, the fruit of faith, understanding. It is not, Believeth on Me, but on Him that sent Me. Why is one to hear His word, and believe another? Is it not that He means to say, His word is in Me? And what is, Heareth My word, but heareth Me? And it is, Believeth on Him that sent Me; as to say, He that believeth on Him, believeth on His Word, i. on Me, because am the Word of the Father. CHRYS. Or, He did not say, He that heareth My words, and believeth on Me; as they would have thought this empty boasting and arrogance. To say, Believeth on Him that sent Me was a better way of making His discourse acceptable. To this end He says two things: one, that he who hears Him, believes on the Father; the other, that he who hears and believes shall not come into condemnation.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.24.2","start":24,"end":24,"heading":"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.","excerpt":"AUG. But who is this favoured Person? Will iiny one better than the Apostle Paul, who says, We 'must all appear the of Christ? Now judgment sometimes means punishment, sometimes trial. In the sense of trial, we must all appear before the of Christ: in the sense of condemnation we read, some shall not come into judgment; i. shall not be condemned. It follows, but is passed from death into life: not, is now passing, but hath passed from the death of unbelief, into the life of faith, from the death of sin, unto the life of righteousness. Or, it is so said perhaps, to prevent our supposing that faith would save us from bodily death, that penalty which we must pay for Adam's transgression. He, in whom we all then were, heard the divine sentence, Thou shall surely die; nor can we evade it. But when we have suffered the death of the old man, we shall receive the life of the new, and by death make a passage to life. But to what life? To life everlasting: the dead shall rise again at the end of the world, and enter into everlasting life. For this life does not deserve the name of life; only that life is true which is eternal.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.24.3","start":24,"end":24,"heading":"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.","excerpt":"AUG. We see the lovers of transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labour then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavour in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.25.1","start":25,"end":25,"heading":"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.","excerpt":"AUG. Some one might ask thee, The Father quickeneth him who believes on Him; but what of thee? dost thou quicken? Observe thou that the Son also quickens whom He will: 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. CHRYS. After, hour cometh, He adds, and now is; to let us know that will not be long before it comes. For as in the future resurrection we shall be roused by hearing His voice speaking to us, so is it now. THEOPHYL. Here He speaks with a reference to those whom He was about to raise from the dead: viz. the daughter of the ruler of the synagogue, the son of the widow, and Lazarus. AUG. Or, He means to guarding. against our thinking, that the being passed from death life, refers to the future resurrection; its meaning being, that he who believes is passed: and therefore He says, Verily, verily, I say unto you, The hour cometh, (what hour?) and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. He saith not, because they live, they hear; but in consequence of hearing, they come to life again. But what is hearing, but obeying? For they who believe and do according to the true faith, live, and are not dead; whereas those who believe not, or, believing, live a bad life, and have not love, are rather to be accounted dead. And yet that hour is still going on, and will go on, the same hour, to the end of the world: as John says, It is the last hour.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 23, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiv.html#iii.xxiv-p33","status":"detected","href":null,"ref":null},{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 39","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.25-26.1","start":25,"end":26,"heading":"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.","excerpt":"AUG. When the dead, i. unbelievers, shall hear the voice of the Son of God, i. the Gospel: and they that hear, who obey, shall live, i. be justified, and no longer remain in unbelief. AUG. But some one will ask, Hath the Son life, whence those who believe will live? Hear His own words: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. Life is original and absolute in Him, cometh from no other source, dependeth on no other power. He is not as if He were partaker of a life, which is not Himself; but has life in Himself: so as that He Himself is His own life. Hear, O dead soul, the Father, speaking by the Son: arise, that thou mayest receive that life which thou hast not in thyself, and enter into the first resurrection. For this life, which the Father and the Son are, pertaineth to the soul, and is not perceived by the body. The rational mind only discovers the life of wisdom.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.26.1","start":26,"end":26,"heading":"For as the Father hath life in himself; so hath he given to the Son to have life in himself.","excerpt":"HILARY. The heretics, driven hard by Scripture proofs, are obliged to attribute to the Son at any rate a likeness, in respect of virtue, to the Father. But they do not admit a likeness of nature, not being able to see that a likeness of virtue, could not arise but from a likeness of nature; as an inferior nature can never attain to the virtue of a higher and better one. And it cannot be denied that the Son of God has the same virtue with the Father, when He says, What things soever (the Father) doeth, the same doeth the Son likewise. But an express mention of the likeness of nature follows: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. In life are comprehended nature and essence. And the Son, as He hath it, so hath He it given to Him. For the same which is life in both, is essence in both; and the life, i. essence, which is begotten from life, is born; though not born unlike the other. For, being life from life, it remains like in nature to its origin. AUG. The Father must he understand not to have given life to the was existing without life, but so to have begotten Him, independently of time, that the life which He gave Him in begetting, was coeternal with His own.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 48","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xlix.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.26.2","start":26,"end":26,"heading":"For as the Father hath life in himself; so hath he given to the Son to have life in himself.","excerpt":"HILARY. Living born from living, hath the perfection of nativity, without the newness of nature. For there is nothing new implied in generation from living to living, the life not coming at its birth from nothing. And the life which derives its birth from life, must by the unity of nature, and the sacrament of a perfect birth, both be in the living being, and have the being who lives it, in itself. Weak human nature indeed is made up of unequal elements, and brought to life out of inanimate matter; nor does the human offspring live for some time after it is begotten. Neither does it wholly live from life, since much grows up in it insensibly, and decays insensibly. But in the case of God, the whole of what He is, lives: for God is life, and from life, can nothing be but what is living. AUG....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.26.3","start":26,"end":26,"heading":"For as the Father hath life in himself; so hath he given to the Son to have life in himself.","excerpt":"... As He gave Him being, so He gave Him to have life in Himself; so that the Son did not stand in need of life to come to Him from without; but was in Himself the fulness of life, whence others, i. believers, received their life. What then is the difference between Them? This, that one gave, the other received. CHRYS The likeness is perfect in all but one respect, viz. that, in point of essence, one is the Father, the other the Son. HILARY. For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who acknowledges an Author of His life is another.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.27.1","start":27,"end":27,"heading":"And hath given him authority to execute judg ment also, because he is the Son of man.","excerpt":"THEOPHYL. The Father granted the Son power not only to give life, but also to execute judgment. And hath given Him authority to execute judgment.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.27-28.1","start":27,"end":28,"heading":"And hath given him authority to execute judg ment also, because he is the Son of man.","excerpt":"CHRYS. But why does He dwell so constantly on these subjects; judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and the most likely ones to prevail with obstinate hearers. For one who is persuaded that he shall rise again, and be called by the Son to account for his misdeeds, will, though he know nothing more than this, be anxious to propitiate his Judge. it follows, Because He is the Son of man, marvel not at this. Paul of Samosata reads it, Hath given Him power to execute judgment also, because He is the Son of man. But this connexion has no meaning; for He does not receive the power to judge because He is man, (as, on this supposition, what would prevent all men from being judges:) but because He is the ineffable Son of God; therefore is He Judge. We must read it then, Because He is the Son of man, marvel not at this. As Christ's hearers thought him a mere man, and as what He asserted of Himself was too high to be true of men, or even angels, or any being short of God Himself, there was a strong obstacle in the way of their believing, which our Lord notices in order to remove it: Marvel not, He says, that He is the Son of man: and then adds the reason why they should not marvel: For the hour is coming, in the which all, that are in the graves shall hear the voice of the Son of God. And why did He not say, Marvel not that He is the Son of man: because in truth He is the Son of God?...","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 39","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.27-28.2","start":27,"end":28,"heading":"And hath given him authority to execute judg ment also, because he is the Son of man.","excerpt":"AUG. Or Inasmuch as the Word was in the beginning with God, the Father gave Him to have life in Himself; but inasmuch as the Word was made flesh of the Virgin Mary, being made man, He became the Son of man: and as the Son of man, He received power to execute judgment at the end of the world; at which time the bodies of the dead shall rise again. The souls then of the dead God raises by Christ the Son of God; their bodies by the same Christ, the Son of man. Wherefore He adds, Because He is the Son of man: for, as to the Son of God, He always had the power. AUG. At the judgment will appear the form of man, that form will judge, which was judged; He will sit a Judge Who stood before the judge; He will condemn the guilty, Who was condemned innocent. For it is proper that the judged should see their Judge. Now the judged consist of both good and bad; so that the form of the servant will be shewn to good and bad alike; the form of God to the good only. Blessed are pure in heart, for they shall see God. AUG. None if the founders of false religious sects have been able to deny the resurrection of the soul, but many have denied the resurrection of the body; and, unless Thou, Lord Jesus, hadst declared it, what answer could we give the gainsayer?...","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19, section 16","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html#iii.xx-p29","status":"detected","href":"/jhn/5/#v28-augustine","ref":"John 5:28"},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19, section 14","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html#iii.xx-p25","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.28-29.1","start":28,"end":29,"heading":"Marvel not at this : for the hour is coming, in the which all that are in the graves shall hear his voice,","excerpt":"AUG. He does not add, And now is, here; because this hour would be at the end of the world. Marvel not, i. marvel not, men will all be judged Ser by a man. But what men? Not those only, whom He will find alive, For the hour cometh, in which all that are in their graves shall hear His voice. AUG. What can be plainer? Men's bodies are in their graves, not their souls. Above when He said, The hour cometh, and added, and now He proceeds, When the dead shall hear the voice of the Son of God. He does not say, All the dead; for by the dead are meant the wicked, and the wicked have not all been brought to obey the Gospel. But in the end of the world all that are in their graves shall hear His voice, and come forth. He does not say, Shall live, as He said above, when He spoke of the eternal and blessed life; which all will not have, who shall come forth from their graves. This judgment was committed to Him because He was the Son of man. But what takes place in this judgment? They that have done good shall go unto the resurrection of life, i. to live with the Angels of God; they that have done evil unto the resurrection of judgment. Judgment here meaning damnation.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 22","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xxiii.html","status":"detected","href":null,"ref":null},{"label":"AUG.","author":"Augustine of Hippo","where":"Tractate 19","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf107.iii.xx.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.29.1","start":29,"end":29,"heading":"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.","excerpt":"... Because, having given out that it was He who should raise men from the dead, the resurrection being a strictly divine work, He leaves His hearers to infer that He is God, and the Son of God. Persons in arguing often do this, When they have brought out grounds amply sufficient to prove the conclusion they want, they do not draw that conclusion themselves; but, to make the victory greater, leave the opponent to draw it. In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgment; whereas now, that He is speaking of the general resurrection, He brings in the mention of the judgment: And shall come forth, He says, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Having said above, He that heareth My words, and believeth on Him that sent Me, hath everlasting life; that men might not suppose from this, that belief was sufficient for salvation, He proceeds to speak of works: And they that have done good, — and they that have done evil.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.30.1","start":30,"end":30,"heading":"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.","excerpt":"AUG. We were about to ask Christ, Thou wilt judge, and 'the Father not judge: wilt not Thou then judge according to the Father? He anticipates us by saying, can of Mine own Self do nothing. CHRYS. That is, nothing that is a departure from, or that is unlike to, what the Father wishes, shall ye see done by Me, but as I hear, I judge. He is only shewing that it was impossible He should ever wish any thing but what the Father wished. I judge, His meaning is, as if it were My Father that judged. AUG. When He 'spoke of the resurrection of the soul, He did not say, Hear, but, See. Hear implies a command issuing from the Father. He speaks as man, who is inferior to the Father.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 39, section 4","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xli.html#iv.xli-p66","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.30.2","start":30,"end":30,"heading":"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.","excerpt":"AUG. As I hear, I judge, is said with reference either to His human subordination, as the Son of man, or to that immutable and simple nature of the Sonship derived from the Father; in which nature hearing and seeing is identical ut sup. with being. Wherefore as He hears, He judges. The Word is begotten one with the Father, and therefore judges according to truth. It follows, And My judgment is just, because I seek not Mine own will, but the will of the Father which hath sent Me. This is intended to take us back to sc. Adam, that man who, by seeking his own will, not the will of Him who made him, did not judge himself justly, but had a just judgment pronounced upon him. He did not believe that, by doing his own will, not God's, he should die. So he did his own will, and died; because the judgment of God is just, which judgment the Son of God executes, by not seeking His own will, i. His will as being the Son of man. Not that He has no will in judging, but His will is not His own such sense, as to be different from the Father's.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.32-40.1","start":32,"end":40,"heading":"There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true.","excerpt":"AUG. He knew Himself that His witness of Himself was true, but in compassion to the weak and unbelieving, the Sun sought for candles, that their weak sight might not be dazzled by His full blaze. And therefore John was brought forward to give his testimony to the truth. Not that there is such testimony really, for whatever witnesses bear witness to Him, it is really He who bears witness to Himself; as it is His dwelling in the witnesses, which moves them so to give their witness to the truth. ALCUIN. Or thus; Christ, being both God and man, He shews the proper existence of both, by sometimes speaking according to the nature he took from man, sometimes according to the majesty of the Godhead. If I bear witness of Myself, My witness is not true: this is to be understood of His humanity; the sense being, If a man, bear witness of Myself, i. without God, My witness is not true: and then follows, There is another that beareth witness of Me. The Father bore witness of Christ, by the voice which was heard at the baptism, and at the transfiguration on the mount. And I know that His witness is true; because He is the God of truth. How then can His witness be otherwise than true?","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.33.1","start":33,"end":33,"heading":"Ye sent unto John, and he bare witness unto the truth.","excerpt":"CHRYS. But according to the former interpretation, they might say to Him, If Thy witness is not true, how sayest Thou, I know that the witness of John is true? But His answer meets the objection: Ye sent unto John, and he bare witness of the truth: as if to say: Ye would not have sent to John, if ye had not thought him worthy of credit. And what is more remarkable, they did send to him, not to ask Him about Christ, but about himself. For they who were sent out did not say, What sayest thou of Christ? but, Who art thou? what sayest thou of thyself? In so great admiration did they hold him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 40, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html#iv.xlii-p18","status":"detected","href":"/jhn/5/#v33-chrysostom","ref":"John 5:33"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.34-35.1","start":34,"end":35,"heading":"But I receive not testimony from man : but these things I say, that ye might be saved.","excerpt":"CHRYS. Even the witness of John was the witness of God: for what he said, God taught him. But to anticipate their asking how it appeared that God taught John, as if the Jews had objected that John's witness might not be true, our Lord anticipates them by saying, \" Ye sought him yourselves to enquire of him; that is why I use his testimony, for I need it not.\" He adds, But these things I say that ye might be saved. As if He said, I being God, needed not this human kind of testimony. But, since ye attend more to him, and think him more worthy of credit than any one else, while ye do not believe me, though I work miracles; for this cause I remind you of his testimony. But had they not received John's testimony? Before they have time to ask this, He answers it: He was a burning and a shining light, and ye were willing for a season to rejoice in his light. He says this to shew, how lightly they had held by John, and how soon they had left him, thus preventing him from leading them to Christ. He calls him a candle. because John had not his light from himself, but from the grace of the Holy Spirit.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 16","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xviii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.35-40.1","start":35,"end":40,"heading":"He was a burning and a shining light: and ye were willing for a season to rejoice in his light.","excerpt":"ALCUIN. John was a candle lighted by Christ, the Light, burning with faith and love, shining in word and deed. He was sent before, to confound the enemies of Christ, according to the Psalm, I have ordained a Mine Anointed; for His enemies, I shall clothe them with shamem. CHRYS. I therefore direct you to John, not because want his testimony, but that ye maybe saved: for I have greater witness than that of John, i. that of my works; The works which the Father hath given Me to finish, the same works that I do bear witness of Me, that the Father hath sent Me. ALCUIN. That He enlightens the blind, that He opens the deaf ear, looses the mouth of the dumb, casts out devils, raises the dead; these works bear witness of Christ.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 40, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xlii.html#iv.xlii-p39","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.37.1","start":37,"end":37,"heading":"And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.","excerpt":"HILARY. The Only -begotten God shews Himself to be the Son, on the testimony not of man only, but of His own power. The works which He does, bear witness to His being sent from the Father. Therefore the obedience of the Son and the authority of the Father are set forth in Him who was sent. But the testimony of works not being sufficient evidence, it follows, And the Father Himself which hath sent Me, hath borne witness of Me. Open the Evangelic volumes, and examine their whole range: no testimony of the Father to the Son is given in any of the books, other than that He is the Son. So what a calumny is it in men now saying that this is only a name of adoption: thus making God a liar, and names unmeaning. BEDE. By His mission we must understand His incarnation....","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.37-40.1","start":37,"end":40,"heading":"And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape.","excerpt":"... Isaiah too, and many others, are said to have seen Him. So what does Christ mean here? He means to impress upon them the philosophical doctrine, that God has neither voice, or appearance, or shape; but is superior to such modes of speaking of Him. For as in saying, Ye have never heard His voice, He does not mean to say that He has a voice, only not an audible one to them; so when He says, Nor have even His shape, no tangible, sensible, or visible shape is implied to belong to God: but all such mode of speaking is pronounced inapplicable to God. ALCUIN. For it is not by the carnal ear, but by the spiritual understanding, through the grace of the Holy Spirit, that God is heard. And they did not hear the spiritual voice, because they did not love or obey Him, nor saw they His shape; inasmuch as that is not to be seen by the outward eye, but by faith and love.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.38-40.1","start":38,"end":40,"heading":"And ye have not his word abiding in you: for whom he hath sent, him ye believe not.","excerpt":"CHRYS. But it was impossible for them to declare that they had received, and obeyed God's commands: and therefore He adds, Ye have not His word abiding in you; i. the commandments, the law, and the prophets; though God instituted them, ye have them not. For if the Scriptures every where tell you to believe on Me, and ye believe not, it is manifest that His word is gone from you: For whom He hath sent, Him ye believe not. ALCUIN. Or thus; they cannot have abiding in them the Word which was in the beginning, who came not to keep in mind, or fulfil in practice, that word of God which they hear. Having mentioned the testimonies of John, and the Father, and of His works, He adds now that of the Mosaic Law: Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of Me: as if He said, Ye think ye have eternal life in the Scriptures, and reject Me as being opposed to Moses: but you will find that Moses himself testifies to My being God, if you search the Scripture carefully. All Scripture indeed bears witness of Christ, whether by its types, or by prophets, or by the ministering of Angels. But the Jews did not believe these intimations of Christ, and therefore could not obtain eternal life: Ye will not come to Me, that ye may have life; meaning, The Scriptures bear witness of Me, but ye will not come to Me notwithstanding, i. ye will not believe on Me, and seek for salvation at My hands.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.39.1","start":39,"end":39,"heading":"Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me.","excerpt":"CHRYS. Or the connection may be given thus. They might say to Him, How, if we have never heard God's voice, has God borne witness to you? So He says, Search the Scriptures; meaning that God had borne witness of Him by the Scriptures. He had borne witness indeed at the Jordan, and on the mount. But they did not hear the voice on the mount, and did not attend to it at the Jordan. Wherefore He sends them to the Scriptures, when they would also find the Father's testimony. He did not send them however to the Scriptures simply to read them, but to examine them attentively, because Scripture ever threw a shade over its own meaning, and did not display it on the surface. The treasure was, as it were, hidden from their eye. He does not say, For in them ye have eternal life, but, For in them ye think ye have eternal life; meaning that they did not reap much fruit from the Scriptures, thinking, as they did, that they should be saved by the mere reading of them, without faith. For which reason He adds, Ye will not come to Me; ye will not believe on Me.","source_url":"https://archive.org/stream/catenaurecomment04thomuoft/catenaurecomment04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 41, section 1","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html#iv.xliii-p5","status":"detected","href":"/jhn/5/#v39-chrysostom","ref":"John 5:39–40"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.40.1","start":40,"end":40,"heading":"And ye will not come to me, that ye might have life.","excerpt":"ALCUIN. But he bore witness not to himself, but to the truth: as the friend of the truth, he bore witness to the truth, i. Christ. Our Lord, on His part, does not reject the witness of John, as not being necessary, but shews only that men ought not to give such attention to John as to forget that Christ's witness was all that was necessary to Himself. But I receive not, He says, testimony from men. BEDS. Because I do not want it. John, though he bore witness, did it not that Christ might increase, but that men might be brought to the knowledge of Him.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.41-42.1","start":41,"end":42,"heading":"I receive not honour from men.","excerpt":"CHRYS. Our Lord having made mention of John, and the witness of God, and His own works, many, who did not see that His motive was to induce them to believe, might suspect Him of a desire for human glory, and therefore He says, I receive not honour from men: i. I do not want it. My nature is not such as to want that glory, which cometh from men. For if the Son receives no addition from the light of a candle, much more am not I in want of human glory. ALCUIN. Or, receive not honour from men: i. I seek not human praise; for I came not to receive carnal honour from men, but to give spiritual honour to men. I do not bring forward this testimony then, because I seek my own glory; but because I compassionate your wanderings, and wish to bring you back to the way of truth. Hence what follows, But I know you that ye have not the love of God in you.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.43.1","start":43,"end":43,"heading":"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.","excerpt":"CHRYS. As if to say, I said this to prove that it is not from your love of God, that you persecute Me; He bears witness to Me, by My own works, and by the Scriptures. So that, if ye loved God, as ye rejected Me, thinking Me against God, so now ye would come to Me. But ye do not love Him. And He proves this, not only from what they do now, but from what they will do in time to come: am come in My Father's name, and ye receive Me not; if another shall come in his own name, him ye will receive. He says plainly, am come in the Father's name, that they might never be able to plead ignorance as an excuse ALCUIN. As if He said, For this cause came I into the world, that through Me the name of the Father might be glorified; for I attribute all to Him. As then they would not receive Him, Who came to do His Father's will; they had not the love of God. But Antichrist will come not in the Father's name, but in his own, to seek, not the Father's glory, but his own. And the Jews having rejected Christ, it was a fit punishment on them, that they should receive Antichrist, and believe a lie, as they would not believe the Truth.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 41","exact":false,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html","status":"detected","href":null,"ref":null}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.44.1","start":44,"end":44,"heading":"How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only ?","excerpt":"AUG. Hear John, As ye have heard that Antichrist shall come, even now are there many Antichrists. But what thou dread in Antichrist, except that he will exalt his own name, and despise the name of the Lord? And what does he do, who says, \" I justify;\" or those who say, Unless we are good, ye must perish Wherefore my life shall depend on Thee, and my salvation shall be fastened to Thee. Shall I so forget my foundation? Is not my rock Christ? CHRYS. Here is the crowning proof of their impiety. He says, as it were, If it was the love of God that made you persecute me, you would persecute Antichrist much more: for he does not profess to be sent by the Father, or to come according to His will; but, on the contrary, usurping what does not belong to him, will proclaim himself to be God over all. It is manifest that your persecution of Me is from malice and hatred of God. Then He gives the reason of their unbelief: How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? another proof this, that theirs was not a zeal for God, but a gratification of their own passions. ALCUIN. How faulty then is the boasting temper, and that eagerness for human praise, which likes to be thought to have what it has not, and would fain be thought to have all that it has, by its own strength. Men of such temper cannot believe; for in their hearts, they are bent solely on gaining praise, and setting themselves up above others.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.45-46.1","start":45,"end":46,"heading":"Do not think that I will accuse you to the n Vulg. They bad an eye unto Him, and were lightened. Father: there is one that accuseth you, even Moses, in whom ye trust.","excerpt":"BEDE. The best way of guarding against this sin, is to bring to our consciences the remembrance, that we are dust, and should ascribe all the good that we have not to ourselves, but to God. And we should endeavour always to be such, as we wish to appear to others. Then, as they might ask, Wilt thou accuse us then to the Father? He anticipates this question: Do not think that I will accuse you to the Father, CHRYS. For I am not come to condemn, but to save. There is one that accuseth you, even Moses, in whom you trust. As He had said of the Scriptures above: In them ye think ye have eternal life. So now of Moses He says, In whom ye trust, always answering them out of their authorities. But they will say, How will he accuse us? What hast Thou to do with Moses, Thou who hast broken the sabbath? So He adds: For had ye believed Moses, ye would perhaps have believed Me, for he wrote of me. This is connected with what was said before. For where evidence that He came from God had been forced upon them by His words, by the voice of John, and the testimony of the Father, it was certain that Moses would condemn them; for he had said, If any one shall come, doing miracles, leading men to God, and foretelling the future with certainty, you must obey him. Christ did all this, and they did not obey Him. ALCUIN. Perhaps, He says, in accommodation to our way of speaking, not because there is really any doubting in God. Moses prophesied of Christ, A Prophet shall the Lord your God raise up from among your brethren like unto me: Him shall ye hear.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[{"label":"CHRYS.","author":"John Chrysostom","where":"Homily 41, section 2","exact":true,"url":"https://www.ccel.org/ccel/schaff/npnf114.iv.xliii.html#iv.xliii-p34","status":"detected","href":"/jhn/5/#v45-chrysostom","ref":"John 5:45–47"}],"quotedIn":[],"inFull":null},{"id":"catena.JHN.5.46-47.1","start":46,"end":47,"heading":"For had ye believed Moses, ye would have believed me : for he wrote of me.","excerpt":"AUG. But, in fact, the whole that Moses wrote, was written of Christ, i. it has reference to Him principally; whether it point to Him by figurative actions, or expression; or set forth His grace and glory. But if ye believe not his writings, how shall ye believe My words. THEOPHYL. As if He said, He has even written, and has left his books among you, as a constant memento to you, lest you forget His words. And since you believe not his writings, how can ye believe My unwritten words? ALCUIN. From this we may infer too, that he who knows the commandments against stealing, and other crimes, and neglects them, will never fulfil the more perfect and refined precepts of the Gospel. CHRYS. Indeed had they attended to His words, they ought and would have tried to learn from Him, what the things were which Moses had written of Him. But they are silent. For it is the nature of wickedness to defy persuasion. Do what you will, it retains its venom to the last.","source_url":"https://archive.org/stream/catenaaureacomme04thomuoft/catenaaureacomme04thomuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"calvin","author":"John Calvin","short_name":"Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"title":"Commentary on the Gospel According to John","edition_short":"Calvin Translation Society, tr. William Pringle, 1847","author_url":"/commentators/calvin/","divisions":"verse","work_url":"/works/calvin/","entries":[{"id":"calvin.JHN.5.1.1","start":1,"end":1,"heading":"There was a feast of the Jews","excerpt":"1. There was a feast of the Jews. Though the Evangelist does not expressly state what feast this was, yet the probable conjecture is that he means Pentecost, at least if what is here related took place immediately after that Christ came into Galilee. For immediately after the Passover he set out from Jerusalem, and, as he was passing through Samaria, he reckoned four months to the harvest; having entered Galilee he cured the courtier’s son. The Evangelist adds that the feast came afterwards; and, therefore, the order of time leads us to conclude that we ought to understand it to be Pentecost; though I do not dispute about that matter. Now Christ came to Jerusalem to the feast, partly because at that time, on account of the great multitude of people who were assembled, he had the opportunity of publishing his doctrine more extensively, and partly because it was necessary that he should be subject to the Law, that he might redeem us from the bondage of the Law, as we have already explained on former occasions.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.2.1","start":2,"end":2,"heading":"There was in Jerusalem, at the sheep-market, a pool","excerpt":"2. There was in Jerusalem, at the sheep-market, a pool. The circumstance of the place is added, from which we learn that the miracle was not concealed or known to a few persons only; for the five porches show that the place was celebrated for the great number of persons who resorted to it, and this was also implied in its vicinity to the temple. Besides, the Evangelist expressly says that many diseased persons lay there With respect to the meaning of the name, the learned justly reject the fanciful opinion of Jerome, who, instead of Bethesda, makes it Betheder, and interprets it to mean the house of the flock; for here mention is made of a pool, which was near the sheep-market Those who read it Bethesda, as meaning a place of fishing, have no reason on their side. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.3.1","start":3,"end":3,"heading":"In these lay a great multitude","excerpt":"3. In these lay a great multitude. It is possible that diseased persons lay in the porches to ask alms when the people were passing there who were going into the temple to worship; and there, too, it was customary to purchase the beasts which were to be offered in sacrifice. Yet at each feast God cured a certain number, that, in this way, he might recommend the worship prescribed in the Law and the holiness of the temple. But might it not appear foolish to believe, while we read of nothing of this kind having been done at a time when religion was in the most flourishing condition, and even since in the age of the Prophets miracles were not performed but on extraordinary occasions, that when the affairs of the nation were so decayed and almost ruinous, the power and grace of God were displayed with more than ordinary lustre? I reply, there were, in my opinion, two reasons. As the Holy Spirit, dwelling in the Prophets, was a sufficient witness of the divine presence, religion at that time needed no other confirmation; for the Law had been sanctioned by abundantly sufficient miracles, and God ceased not to express, by innumerable testimonies, his approbation of the worship which he had enjoined. But about the time of Christ’s coming, as they were deprived of the Prophets and their condition was very wretched, and as various temptations pressed upon them on every hand, they needed this extraordinary aid, that they might not think that God had entirely left them, and thus might be discouraged and fall away. For we know that Malachi was the last of the Prophets, and, therefore, he closes his doctrine with this admonition, that the Jews may\n\nremember the Law delivered by Moses, (Malachi 4:4,)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.3.2","start":3,"end":3,"heading":"","excerpt":"until Christ appear. God saw it to be advantageous to deprive them of the Prophets, and to keep them in suspense for a time, that they might be inflamed with a stronger desire for Christ, and might receive him with greater reverence, when he should be manifested to them. Yet, that testimonies might not be wanting to the temple and sacrifices, and to the whole of that worship by which salvation should be made known to the world, the Lord retained among the Jews this gift of healing, that they might know that there was a good reason why God separated them from the other nations. For God, by curing the diseased, showed plainly — as by an arm stretched out from heaven — that he approved of this kind of worship which they derived from the injunction of the Law. Secondly, I have no doubt that God intended to remind them by these signs that the time of redemption was approaching, and that Christ, the Author of salvation, was already at hand, that the minds of all might be the better aroused. I think that signs, in that age, served this twofold purpose; first, that the Jews might know that God was present with them, and thus might remain steady in their obedience to the Law; and, secondly, that they might earnestly hope for a new and unwonted condition.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.3.3","start":3,"end":3,"heading":"Of lame, blind, withered","excerpt":"Of lame, blind, withered. For the purpose of informing us that the diseases cured by our Lord were not of an ordinary kind, the Evangelist enumerates some classes of them; for human remedies could be of no avail to the lame, blind, and withered. It was indeed a mournful spectacle, to see in so large a body of men so many kinds of deformities in the members; but yet the glory of God shone more brightly there than in the sight of the most numerous and best disciplined army. For nothing is more magnificent than when an unwonted power of God corrects and restores the defects of nature; and nothing is more beautiful or more delightful than when, through his boundless goodness, he relieves the distresses of men. For this reason the Lord intended that this should be a splendid theater, in which not only the inhabitants of the country, but strangers also, might perceive and contemplate His majesty; and, as I have already suggested, it was no small ornament and glory of the temple, when God, by stretching out his hand, clearly showed that He was present.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.4.1","start":4,"end":4,"heading":"For an angel went down","excerpt":"4. For an angel went down. It was, no doubt, a work peculiar to God to cure the sick; but, as He was accustomed to employ the ministration and agency of angels, so He commanded an angel to perform this duty. For this reason the angels are called principalities or powers, (Colossians 1:16;) not that God gives up his power to them, and remains unemployed in heaven, but because, by acting powerfully in them, he magnificently shows and displays his power. It is, therefore, wicked and shameful to imagine any thing as belonging to the angels, or to constitute them the medium of communication between us and God, so as to obscure the glory of God, as if it were at a great distance from us, while, on the contrary, he employs them as the manifestations of his presence. We ought to guard against the foolish speculations of Plato, for the distance between us and God is too great to allow us to go to the angels, that they may obtain favor for us; but, on the contrary, we ought to come direct to Christ, that, by his guidance, protection, and command, we may have the angels as assistants and ministers of our salvation.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[{"at":273,"text":"Colossians 1:16","label":"Colossians 1:16","href":"/col/1/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.4.2","start":4,"end":4,"heading":"At intervals","excerpt":"At intervals. God might have at once, in a single moment, cured them all:, but, as his miracles have their design, so they ought also to have their limit; as Christ also reminds them that, though there were so many that died in the time of Elisha, not more than one child was raised from the dead, (2 Kings 4:32;) and that, though so many widows were famished during the time of drought, there was but one whose poverty was relieved by Elijah, (1 Kings 17:9; Luke 4:25.) Thus the Lord reckoned it enough to give a demonstration of his presence in the case of a few diseased persons. But the manner of curing, which is here described, shows plainly enough that nothing is more unreasonable than that men should subject the works of God to their own judgment; for pray, what assistance or relief could be expected from troubled water? But in this manner, by depriving us of our own senses, the Lord accustoms us to the obedience of faith. We too eagerly follow what pleases our reason, though contrary to the word of God; and, therefore, in order to render us more obedient to him, he often presents to us those things which contradict our reason. Then only do we show our submissive obedience, when we shut our eyes, and follow the plain word, though our own opinion be that what we are doing will be of no avail. We have an instance of this kind in Naaman a Syrian, whom the prophet sends to Jordan, that he may be cured of his leprosy, (2 Kings 5:10.) At first, no doubt, he despises it as a piece of mockery, but afterwards he comes actually to perceive that, while God acts contrary to human reason, he never mocks or disappoints us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[{"at":299,"text":"2 Kings 4:32","label":"2 Kings 4:32","href":"/2ki/4/#v32","status":"detected"},{"at":445,"text":"1 Kings 17:9","label":"1 Kings 17:9","href":"/1ki/17/#v9","status":"detected"},{"at":459,"text":"Luke 4:25","label":"Luke 4:25","href":"/luk/4/#v25","status":"detected"},{"at":1438,"text":"2 Kings 5:10","label":"2 Kings 5:10","href":"/2ki/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.4.3","start":4,"end":4,"heading":"And troubled the water","excerpt":"And troubled the water Yet the troubling of the water was a manifest proof that God freely uses the elements according to his own pleasure, and that He claims for himself the result of the work. For it is an exceedingly common fault to ascribe to creatures what belongs to God alone; but it would be the height of folly to seek, in the troubled water, the cause of the cure. He therefore holds out the outward symbol in such a manner that, by looking at the symbol, the diseased persons may be constrained to raise their eyes to Him who alone is the Author of grace.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.5.1","start":5,"end":5,"heading":"And there was a man there","excerpt":"5. And there was a man there. The Evangelist collects various circumstances, which prove that the miracle may be relied on as certain. The long duration of the disease had taken away all hope of its being cured. This man complains that he is deprived of the remedy of the water. He had frequently attempted to throw himself into the water, but without success; there was no man to assist him, and this causes the power of Christ to be more strikingly displayed. Such, too, was the import of the command to carry his bed, that all might plainly see that he was cured in no other way than by the agency of Christ; for when he suddenly rises up healthy and strong in all the members in which he was formerly impotent, so sudden a change is the more fitted to arouse and strike the minds of all who beheld it.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.6.1","start":6,"end":6,"heading":"Wilt thou be made whole?","excerpt":"6. Wilt thou be made whole? He does not inquire about it, as if it were a doubtful matter, but partly in order to kindle in the man a desire of the favor which was offered to him, and partly to quicken the attention of the witnesses who were present, and who, if they had been thinking of something else, might not have perceived the miracle, as frequently happens in sudden occurrences. For these two reasons, therefore, this preparation was necessary.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.7.1","start":7,"end":7,"heading":"I have no man","excerpt":"7. I have no man. This diseased man does what almost all of us are wont to do; for he limits the assistance of God according to his own thought, and does not venture to promise to himself any thing more than he conceives in his mind. Christ forgives his weakness, and in this we have a mirror of that forbearance of which every one of us has daily experience, when, on the one hand, we keep our attention fixed on the means which are within our reach, and when, on the other hand, contrary to expectation, he displays his hand from hidden places, and thus shows how far his goodness goes beyond the narrow limits of our faith. Besides, this example ought to teach us patience. Thirty-eight years were a long period, during which God had delayed to render to this poor man that favor which, from the beginning, He had determined to confer upon him. However long, therefore, we may be held in suspense, though we groan under our distresses, let us never be discouraged by the tediousness of the lengthened period; for, when our afflictions are long continued, though we discover no termination of them, still we ought always to believe that God is a wonderful deliverer, who, by His power, easily removes every obstacle out of the way.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.9.1","start":9,"end":9,"heading":"And it was the Sabbath","excerpt":"9. And it was the Sabbath. Christ was well aware how great offense would immediately arise, when they saw a man walk along laden with burdens; for the Law expressly forbids\n\nto carry any burden whatever on the Sabbath-day, (Jeremiah 17:21.)\n\nBut there were two reasons why Christ, disregarding this danger, chose to make such an exhibition; first, that the miracle might be more extensively known; and, secondly, that he might give occasion, and, as it were, open up the way for the beautiful discourse which he delivered immediately afterwards. Of so great importance was the knowledge of that miracle, that he found it to be his duty to despise boldly the offense taken by the people, particularly because he had at hand a just defense, by which, though he did not pacify the ungodly, he abundantly refuted their calumnies. We ought therefore to observe this rule, that though the whole world kindle into rage, we ought to proclaim the glory of God and celebrate His works, so far as His glory requires that they should be made known. Nor ought we to be uneasy or discouraged, though our labors should not be immediately successful, provided that we keep in view the object which I have stated, and do not go beyond the limits of our office.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.i.html","locus":null,"cites":[{"at":224,"text":"Jeremiah 17:21","label":"Jeremiah 17:21","href":"/jer/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.10.1","start":10,"end":10,"heading":"It is the Sabbath","excerpt":"10. It is the Sabbath. It was the duty of all to maintain the sanctity of the Sabbath, and, therefore, they justly and properly accuse the man. But, when the excuse offered by the man does not satisfy them, they already begin to be in fault; for, when the reason was known, he ought to have been acquitted. It was a violation of the Sabbath, as we have said, to carry a burden; but Christ, who laid the burden on his shoulders, discharges him by his own authority. We are therefore taught by this example to avoid every rash judgment, until the reason of each action be fully known. Whatever contradicts the word of God deserves to be condemned without hesitation; but, as it frequently happens that there are mistakes in this matter, we ought first to inquire modestly and calmly, that our decision may be sound and sober. For since the Jews, prejudiced by wicked dispositions, have not patience to inquire, they shut the door against judgment and moderation; but, if they had allowed themselves to be taught, not only would the offense have been removed, but they would have been conducted still farther, with great advantage, to the knowledge of the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.10.2","start":10,"end":10,"heading":"","excerpt":"We now see how far the Jews were in the wrong. It is, because they do not admit a reasonable defense. The defense is, that he who had been cured replies that he does nothing but by the command of him who had power and authority to command; for, though he did not yet know who Christ was, yet he was convinced that he had been sent by God, because he had received a proof of his divine power, and learns from it that Christ is endued with authority, so that it must be his duty to obey him. But this appears to be worthy of reproof, that a miracle turns him aside from obedience to the Law. I confess, indeed, that the argument which the man employs in contending with them is not sufficiently strong, but the others are faulty on two accounts, that they neither consider that this is an extraordinary work of God, nor suspend their judgment until they have heard a Prophet of God who is furnished with the word.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.13.1","start":13,"end":13,"heading":"And he who had been cured knew not who he was","excerpt":"13. And he who had been cured knew not who he was. Christ certainly did not intend that the glory of so great a work should pass away, but he intended that it should become generally known before that he acknowledged himself to be the Author of it. He therefore withdrew for a little, that the Jews might have it in their power to judge of the fact itself, without reference to any person. And hence we learn that the cure of this man cannot be ascribed to his faith, since, even after having been cured, he does not acknowledge his Physician; and yet, when he was ordered, he carried his bed, which appears to have been done by the guidance of faith. For my own part, as I do not deny that there was in him some secret movement of faith, so I say that it is clear from what follows, that he had no solid doctrine or clear light on which he could rely.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.14.1","start":14,"end":14,"heading":"After these things Jesus found him","excerpt":"14. After these things Jesus found him. These words show still more clearly that, when Christ concealed himself for a time, it was not in order that the remembrance of the kindness which he had conferred might perish, for he now appears in public of his own accord; only he intended that the work should first be known, and that he should afterwards be declared to be the Author of it. This passage contains a highly useful doctrine; for when Christ says, lo, thou art made whole, his meaning is, that we make an improper use of the gifts of God, if we are not excited to gratitude. Christ does not reproach the man with what he had given him, but only reminds him that he had been cured in order that, remembering the favor which he had received, he might all his life serve God his Deliverer. Thus, as God by stripes instructs and spurs us on to repentance, so he invites us to it by his goodness and forbearance; and, indeed, it is the universal design both of our redemption and of all the gifts of God, to keep us entirely devoted to Him. Now this cannot be done, unless the remembrance of the past punishment remain impressed on the mind, and unless he who has obtained pardon be employed in this meditation throughout his whole life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.14.2","start":14,"end":14,"heading":"","excerpt":"This admonition teaches us also, that all the evils which we endure ought to be imputed to our sins; for the afflictions of men are not accidental, but are so many stripes for our chastisement. First, then, we ought to acknowledge the hand of God which strikes us, and not to imagine that our distresses arise from a blind impetuosity of fortune; and next we ascribe this honor to God, that, since He is a Father full of goodness, He does not take pleasure in our sufferings, and therefore does not treat us more harshly than he has been offended by our sins. When he charges him, sin no more, he does not enjoin him to be free from all sin, but speaks comparatively as to his former life; for Christ exhorts him henceforth to repent, and not to do as he had done before.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.14.3","start":14,"end":14,"heading":"Lest something worse befall thee","excerpt":"Lest something worse befall thee. If God does not succeed in doing us good by the stripes with which he gently chastises us, as the kindest father would chastise his tender and delicate children, He is constrained to assume a new character, and a character which, so to speak, is not natural to Him. He therefore seizes the whip to subdue our obstinacy, as He threatens in the Law, (Leviticus 26:14; Deuteronomy 28:15; Psalm 32:9;) and indeed throughout the Scriptures passages of the same kind are to be found. Thus, when we are incessantly pressed down by new afflictions, we ought to trace this to our obstinacy; for not only do we resemble restive horses and mules, but we are like wild beasts that cannot be tamed. There is no reason to wonder, therefore, if God make use of severer punishment to bruise us, as it were, by mallets, when moderate punishment is of no avail; for it is proper that they who will not endure to be corrected should be bruised by strokes. In short, the use of punishments is, to render us more cautious for the future. If, after the first and second strokes, we maintain obstinate hardness of heart, he will strike us seven times more severely. If, after having showed signs of repentance for a time, we immediately return to our natural disposition, he chastises more sharply this levity which proves us to be forgetful, and which is full of sloth.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[{"at":383,"text":"Leviticus 26:14","label":"Leviticus 26:14","href":"/lev/26/#v14","status":"detected"},{"at":400,"text":"Deuteronomy 28:15","label":"Deuteronomy 28:15","href":"/deu/28/#v15","status":"detected"},{"at":419,"text":"Psalm 32:9","label":"Psalms 32:9","href":"/psa/32/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.15.1","start":15,"end":15,"heading":"The man went away","excerpt":"15. The man went away Nothing was farther from his intention than to make Christ an object of their hatred, and nothing was farther from his expectation than that they would rage so furiously against Christ. His intention, therefore, was pious; for he wished to render to his Physician the honor which was justly due to him. The Jews, on the other hand, show their venom, not only in accusing Christ of having violated the Sabbath, but in breaking out into extreme cruelty.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.17.1","start":17,"end":17,"heading":"My Father worketh hitherto","excerpt":"17. My Father worketh hitherto. We must see what kind of defense Christ employs. He does not reply that the Law about keeping the Sabbath was temporary, and that it ought now to be abolished; but, on the contrary, maintains that he has not violated the Law, because this is a divine work. It is true that the ceremony of the Sabbath was a part of the shadows of the Law, and that Christ put an end to it by his coming, as Paul shows, (Colossians 2:16;) but the present question does not turn on that point. For it is only from their own works that men are commanded to abstain; and, accordingly, circumcision — which is a work of God, and not of men — is not at variance with the Sabbath.\n\nWhat Christ insists upon is this, that the holy rest which was enjoined by the Law of Moses is not disturbed when we are employed in works of God. And for this reason he excuses not only his own action, but also the action of the man who carried his bed; for it was an appendage, and — as we might say — a part of the miracle, for it was nothing else than an approbation of it. Besides, if thanksgiving and the publication of the divine glory be reckoned among the works of God, it was not a profanation of the Sabbath to testify the grace of God by feet and hands. But it is chiefly concerning himself that Christ speaks, to whom the Jews were more hostile. He declares that the soundness of body which he has restored to the diseased man is a demonstration of his divine power. He asserts that he is the Son of God, and that he acts in the same manner as his Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iii.html","locus":null,"cites":[{"at":435,"text":"Colossians 2:16","label":"Colossians 2:16","href":"/col/2/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.17.2","start":17,"end":17,"heading":"","excerpt":"What is the use of the Sabbath, and for what reasons it was enjoined, I do not now argue at greater length. It is enough for the present passage, that the keeping of the Sabbath is so far from interrupting or hindering the works of God, that, on the contrary, it gives way to them alone. For why does the Law enjoin men to abstain from their own works, but in order to keep all their senses free and occupied for considering the works of God? Consequently, he who does not, on the Sabbath, allow a free course and reign to the works of God, is not only a false expounder of the Law, but wickedly overturns it.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.17.3","start":17,"end":17,"heading":"","excerpt":"If it be objected, that the example of God is held out to men, that they may rest on the seventh day, the answer is easy. Men are not conformed to God in this respect, that He ceased to work, but by abstaining from the troublesome actions of this world and aspiring to the heavenly rest. The Sabbath or rest of God, therefore, is not idleness, but true perfection, which brings along with it a calm state of peace. Nor is this inconsistent with what Moses says, that God put an end to his works, (Genesis 2:2;) for he means that, after having completed the formation of the world, God consecrated that day, that men might employ it in meditating on his works. Yet He did not cease to sustain by this power the world which he had made, to govern it by his wisdom, to support it by his goodness, and to regulate all things according to his pleasure, both in heaven and on earth. In six days, therefore, the creation of the world was completed, but the administration of it is still continued, and God incessantly worketh in maintaining and preserving the order of it; as Paul informs us, that in him we live, and move, and are, (Acts 17:28;) and David informs us, that all things stand so long as the Spirit of God upholds them, and that they fail as soon as he withdraws his support, (Psalm 104:29.) Nor is it only by a general Providence that the Lord maintains the world which He has created, but He arranges and regulates every part of it, and more especially, by his protection, he keeps and guards believers whom he has received under his care and guardianship.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iii.html","locus":null,"cites":[{"at":497,"text":"Genesis 2:2","label":"Genesis 2:2","href":"/gen/2/#v2","status":"detected"},{"at":1127,"text":"Acts 17:28","label":"Acts 17:28","href":"/act/17/#v28","status":"detected"},{"at":1284,"text":"Psalm 104:29","label":"Psalms 104:29","href":"/psa/104/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.18.1","start":18,"end":18,"heading":"For this reason, therefore, the Jews sought the more to slay him","excerpt":"18. For this reason, therefore, the Jews sought the more to slay him. This defense was so far from allaying their fury that it even enraged them the more. Nor was he unacquainted with their malignity and wickedness and hardened obstinacy, but he intended first to profit a few of his disciples who were then present, and next to make a public display of their incurable malice. By his example he has taught us that we ought never to yield to the fury of wicked men, but should endeavor to maintain the truth of God, so far as necessity demands it, though the whole world should oppose and murmur. Nor is there any reason why the servants of Christ should take it ill that they do not profit all men according to their wish, since Christ himself did not always succeed; and we need not wonder if, in proportion as the glory of God is more fully displayed, Satan rages the more violently in his members and instruments.\n\nBecause he not only had broken the Sabbath. When the Evangelist says that the Jews were hostile to Christ, because he had broken the Sabbath, he speaks according to the opinion which they had formed; for I have already showed that the state of the case was quite the contrary. The principal cause of their wrath was, that he called God his Father. And certainly Christ intended that it should be understood that God was his Father in a peculiar sense, so as to distinguish himself from the ordinary rank of other men. He made himself equal to God, when he claimed for himself continuance in working; and Christ is so far from denying this, that he confirms it more distinctly. This refutes the madness of the Arians, who acknowledged that Christ is God, but did not think that he is equal to the Father, as if in the one and simple essence of God there could be any inequality.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.19.1","start":19,"end":19,"heading":"Jesus therefore answered","excerpt":"19. Jesus therefore answered. We see what I have said, that Christ is so far from vindicating himself from what the Jews asserted, though they intended it as a calumny, that he maintains more openly that it is true. And first he insists on this point, that the work which the Jews cavilled at was a divine work, to make them understand that they must fight with God himself, if they persist in condemning what must necessarily be ascribed to him. This passage was anciently debated in various ways between the orthodox Fathers and the Arians. Arius inferred from it that the Son is inferior to the Father, because he can do nothing of himself The Fathers replied that these words denote nothing more than the distinction of the person, so that it might be known that Christ is from the Father, and yet that he is not deprived of intrinsic power to act. But both parties were in the wrong. For the discourse does not relate to the simple Divinity of Christ, and those statements which we shall immediately see do not simply and of themselves relate to the eternal Word of God, but apply only to the Son of God, so far as he is manifested in the flesh.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.19.2","start":19,"end":19,"heading":"","excerpt":"Let us therefore keep Christ before our eyes, as he was sent into the world by the Father to be a Redeemer. The Jews beheld in him nothing higher than human nature, and, therefore, he argues that, when he cured the diseased man, he did it not by human power, but by a Divine power which was concealed under his visible flesh. The state of the case is this. As they, confining their attention to the appearance of the flesh, despised Christ, he bids them rise higher and look at God. The whole discourse must be referred to this contrast, that they err egregiously who think that they have to do with a mortal man, when they accuse Christ of works which are truly divine. This is his reason for affirming so strongly that in this work, there is no difference between him and his Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.20.1","start":20,"end":20,"heading":"For the Father loveth the Son","excerpt":"20. For the Father loveth the Son. Every body sees how harsh and far-fetched is the exposition of this passage which is given by the Fathers. “God,” they say, “loves himself in the Son.” But this statement applies beautifully to Christ as clothed with flesh, that he is beloved by the Father. What is more, we know that it is by this excellent title that he is distinguished both from angels and from men, This is my beloved Son, (Matthew 3:17.) For we know that Christ was chosen, that the whole love of God might dwell in him, and might flow from him to us as from a full fountain. Christ is loved by the Father, as he is the Head of the Church. He shows that this love is the cause why the Father does all things by his hand. For when he says that the Father SHOWTH to him this word must be understood to denote communication, as if he had said, “As the Father hath given to me his heart, so he hath poured out his power on me, that the Divine glory may shine in my works, and — what is more — that men may seek nothing Divine but what they find in me.” And, indeed, out of Christ it will be in vain to seek the power of God.\n\nHe will show him greater works than these. By these words he means that the miracle, which he had performed in curing the man, was not the greatest of the works enjoined on him by the Father; for he had only given in it a slight taste of that grace of which he is properly both minister and Author; namely, to restore life to the world.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[{"at":431,"text":"Matthew 3:17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.20.2","start":20,"end":20,"heading":"That you may wonder","excerpt":"That you may wonder. By adding these words, he indirectly charges them with ingratitude in despising so illustrious a demonstration of the power of God; as if he had said, “Though you are dull and stupid, yet the works which God shall afterwards perform by me will draw you, however reluctantly, into admiration.” Yet this appears not to have been fulfilled, for we know that seeing, they saw not; as Isaiah also says that the reprobate are blind amidst the light of God. I reply, Christ did not now speak of their disposition, but only threw out a suggestion as to the splendor of the demonstration which he would soon afterwards give that he was the Son of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.21.1","start":21,"end":21,"heading":"For as the Father raiseth up the dead","excerpt":"21. For as the Father raiseth up the dead. Here he gives a summary view of the nature of the office which had been given to him by the Father; for though he appears to specify one class, yet it is a general doctrine in which he declares himself to be the Author of life Now life contains within itself not only righteousness, but all the gifts of the Holy Spirit, and every part of our salvation. And certainly this miracle must have been so remarkable a proof of the power of Christ, as to yield this common fruit; that is, to open a door to the Gospel. We ought also to observe in what manner Christ bestows life upon us; for he found us all dead, and therefore it was necessary to begin with a resurrection Yet, when he joins the two words, raiseth up and quickeneth, he does not use superfluous language; for it would not have been enough that we were rescued from death, if Christ did not fully and perfectly restore life to us. Again, he does not speak of this life as bestowed indiscriminately on all; for he says that he giveth life to whom he will; by which he means that he specially confers this grace on none but certain men, that is, on the elect.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.22.1","start":22,"end":22,"heading":"For the Father judgeth no man","excerpt":"22. For the Father judgeth no man. He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exercises dominion by his hand; for the Evangelist employs the word judgment, agreeably to the idiom of the Hebrew language, as denoting authority and power We now perceive the amount of what is stated here, that the Father hath given to the Son a kingdom, that he may govern heaven and earth according to his pleasure. But this might appear to be very absurd, that the Father, surrendering his right to govern, should remain unemployed in heaven, like a private person. The answer is easy. This is said both in regard to God and to men; for no change took place in the Father, when he appointed Christ to be supreme King and Lord of heaven and earth; for he is in the Son, and works in him. But since, when we wish to rise to God, all our senses immediately fail, Christ is placed before our eyes as a lively image of the invisible God. There is no reason, therefore, why we should toil to no purpose in exploring the secrets of heaven, since God provides for our weakness by showing himself to be near in the person of Christ; but, on the other hand, whenever the inquiry relates to the government of the world, to our own condition, to the heavenly guardianship of our salvation, let us learn to direct our eyes to Christ alone, as all power is committed to him, (Matthew 28:18,) and in his face God the Father, who would otherwise have been hidden and at a distance, appears to us so that the unveiled majesty of God does not swallow us up by its inconceivable brightness.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[{"at":1412,"text":"Matthew 28:18","label":"Matthew 28:18","href":"/mat/28/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.23.1","start":23,"end":23,"heading":"That all men may honor the Son","excerpt":"23. That all men may honor the Son. This clause sufficiently confirms the suggestion which I threw out a little ago, that when it is said that God reigns in the person of Christ, this does not mean that he reposes in heaven, as indolent kings are wont to do, but because in Christ he manifests his power and shows himself to be present. For what else is the meaning of these words, that all men may honor the Son, but that the Father wishes to be acknowledged and worshipped in the Son? Our duty, therefore, is to seek God the Father in Christ, to behold his power in Christ, and to worship him in Christ. For, as immediately follows, he who honoureth not the Son deprives God of the honor which is due to him. All admit that we ought to worship God, and this sentiment, which is natural to us, is deeply rooted in our hearts, so that no man dares absolutely to refuse to God the honor which is due to him; yet the minds of men lose themselves in going out of the way to seek God. Hence so many pretended deities, hence so many perverse modes of worship. We shall never, therefore, find the true God but in Christ, nor shall we ever worship Him aright but by kissing the Son, as David tells us, (Psalm 2:12;) for, as John elsewhere declares,\n\nHe who hath not the Son hath not the Father, (1 John 2:23.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[{"at":1196,"text":"Psalm 2:12","label":"Psalms 2:12","href":"/psa/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.23.2","start":23,"end":23,"heading":"","excerpt":"Mahometans and Jews do indeed adorn with beautiful and magnificent titles the God whom they worship; but we ought to remember that the name of God, when it is separated from Christ, is nothing else than a vain imagination. Whoever then desires to have his worship approved by the true God, let him not turn aside from Christ. Nor was it otherwise with the Fathers under the Law; for though they beheld Christ darkly under shadows, yet never did God reveal himself out of Christ. But now, since Christ has been manifested in the flesh and appointed to be King over us, the whole world must bend the knee to him, in order to obey God; for the Father having made him sit at his right hand, he who forms a conception of God without Christ takes away the half of him.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.24.1","start":24,"end":24,"heading":"He that heareth my word","excerpt":"24. He that heareth my word. Here is described the way and manner of honoring God, that no one may think that it consists solely in any outward performance, or in frivolous ceremonies. For the doctrine of the Gospel seems as a scepter to Christ, by which he governs believers whom the Father has made his subjects. And this definition is eminently worthy of notice. Nothing is more common than a false profession of Christianity; for even the Papists, who are most inveterate enemies of Christ, do in the most presumptuous manner boast of his name. But here Christ demands from us no other honor than to obey his Gospel. Hence it follows, that all the honor which hypocrites bestow on Christ is but the kiss of Judas, by which he betrayed his Lord. Though they may a hundred times call him King, yet they deprive him of his kingdom and of all power, when they do not exercise faith in the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.24.2","start":24,"end":24,"heading":"Hath eternal life","excerpt":"Hath eternal life. By these words he likewise commends the fruit of obedience, that we may be more willing to render it. For who ought to be so hardened as not to submit willingly to Christ, when the reward of eternal life is held out to him? And yet we see how few there are whom Christ gains to himself by so great goodness. So great is our depravity that we choose rather to perish of our own accord than to surrender ourselves to obey the Son of God, that we may be saved by his grace. Both, therefore, are here included by Christ — the robe of devout and sincere worship which he requires from us, and the method by which he restores us to life. For it would not be sufficient to understand what he formerly taught, that he came to raise the dead, unless we also knew the manner in which he restores us to life. Now he affirms that life is obtained by hearing his word, and by the word hearing he means faith, as he immediately afterwards declares. But faith has its seat not in the ears, but in the heart. Whence faith derives so great power, we have formerly explained. We ought always to consider what it is that the Gospel offers to us; for we need not wonder that he who receives Christ with all his merits is reconciled to God, and acquitted of the condemnation of death; and that he who has received the gift of the Holy Spirit is clothed with a heavenly righteousness, that he may walk in newness of life, (Romans 6:6.) The clause which is added, believeth on him who sent him, serves to confirm the authority of the Gospel: when Christ testifies that it came from God, and was not invented by men, as he elsewhere says that what he speaks is not from himself, but was delivered to him by the Father, (John 7:16; 14:10.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[{"at":1420,"text":"Romans 6:6","label":"Romans 6:6","href":"/rom/6/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.24.3","start":24,"end":24,"heading":"And shall not come into condemnation","excerpt":"And shall not come into condemnation. There is here an implied contrast between the guilt to which we are all naturally liable, and the unconditional acquittal which we obtain through Christ; for if all were not liable to condemnation, what purpose would it serve to free from it those who believe in Christ? The meaning therefore is, that we are beyond the danger of death, because we are acquitted through the grace of Christ; and, therefore, though Christ sanctifies and regenerates us, by his Spirit, to newness of life, yet here he specially mentions the unconditional forgiveness of sins, in which alone the happiness of men consists. For then does a man begin to live when he has God reconciled to him; and how would God love us, if he did not pardon our sins?\n\nBut hath passed. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.iv.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.25.1","start":25,"end":25,"heading":"Verily, verily","excerpt":"25. Verily, verily When the Evangelist represents the Son of God as swearing so frequently in reference to our salvation, hence we perceive, first, how eagerly he desires our welfare, and next, of how great importance it is that the faith of the Gospel should be deeply fixed and thoroughly confirmed. The statement has indeed some appearance of being incredible, when we are told that this is the effect of the faith of which Christ speaks; and therefore he confirms by an oath that the voice of his Gospel has such power of giving life that it is powerful to raise the dead It is generally agreed that he speaks of spiritual death; for those who refer it to Lazarus, (John 11:44,) and to the widow’s son at Nain, (Luke 7:15,) and similar instances, are refuted by what follows. First, Christ shows that we are all dead before he quickens us; and hence it is evident what the whole nature of man can accomplish towards procuring salvation.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[{"at":670,"text":"John 11:44","label":"John 11:44","href":"/jhn/11/#v44","status":"detected"},{"at":716,"text":"Luke 7:15","label":"Luke 7:15","href":"/luk/7/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.25.2","start":25,"end":25,"heading":"","excerpt":"When the Papists wish to set up their free-will, they compare it to the Samaritan whom the robbers had left half-dead on the road, (Luke 10:30;) as if by the smoke of an allegory they could darken a clear statement, by which Christ declares that we are fully condemned to death. And indeed as we have been, since the revolt of the first man, alienated from God through sin, all who do not acknowledge that they are overwhelmed with everlasting destruction do nothing else than deceive themselves by empty flatteries. I readily acknowledge that in the soul of man there remains some remnant of life; for understanding, and judgment, and will, and all our senses, are so many parts of life; but as there is no part which rises to the desire of the heavenly life, we need not wonder if the whole man, so far as relates to the kingdom of God, is accounted dead. And this death Paul explains more fully when he says, that we are alienated from the pure and sound reason of the understanding, that we are enemies to God, and opposed to his righteousness, in every affection of our heart; that we wander in darkness like blind persons, and are given up to wicked lusts, (Ephesians 2:1; 4:17.) If a nature so corrupted has no power to desire righteousness, it follows that the life of God is extinguished in us.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[{"at":132,"text":"Luke 10:30","label":"Luke 10:30","href":"/luk/10/#v30","status":"detected"},{"at":1164,"text":"Ephesians 2:1","label":"Ephesians 2:1","href":"/eph/2/#v1","status":"detected"},{"at":1179,"text":"4:17","label":"Ephesians 4:17","href":"/eph/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.25.3","start":25,"end":25,"heading":"","excerpt":"Thus the grace of Christ is a true resurrection from the dead. Now this grace is conferred on us by the Gospel; not that so much energy is possessed by the external voice, which in many cases strikes the ears to no purpose, but because Christ speaks to our hearts within by his Spirit, that we may receive by faith the life which is offered to us. For he does not speak indiscriminately of all the dead, but means the elect only, whose ears God pierces and opens, that they may receive the voice of his Son, which restores them to life. This twofold grace, indeed, Christ expressly holds out to us by his words, when he says, The dead shall hear the voice of the Son of God, and they who hear shall live; for it is not less contrary to nature that the dead should hear, than that they should be brought back to the life which they had lost; and therefore both proceed from the secret power of God.\n\nThe hour cometh, and now is. He thus speaks of it as a thing which had never before happened; and, indeed, the publication of the Gospel was a new and sudden resurrection of the world. But did not the word of God always give life to men? This question may be easily answered. The doctrine of the Law and the Prophets was addressed to the people of God, and consequently must have been rather intended to preserve in life those who were the children of God than to bring them back from death. But it was otherwise with the Gospel, by which nations formerly estranged from the kingdom of God, separated from God, and deprived of all hope of salvation, were invited to become partakers of life.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.26.1","start":26,"end":26,"heading":"For as the Father hath life in himself","excerpt":"26. For as the Father hath life in himself. He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice pours it out on men; for life would not flow to us from his mouth, if he had not in himself the cause and source of it. God is said to have life in himself, not only because he alone lives by his own inherent power, but because, containing in himself the fullness of life, he communicates life to all things. And this, indeed, belongs peculiarly to God, as it is said, With thee is the fountain of life, (Psalm 36:9.) But because the majesty of God, being far removed from us, would resemble an unknown and hidden source, for this reason it has been openly manifested in Christ. We have thus an open fountain placed before us, from which we may draw. The meaning of the words is this: “God did not choose to have life hidden, and, as it were, buried within himself, and therefore he poured it into his Son, that it might flow to us.” Hence we conclude, that this title is strictly applied to Christ, so far as he was manifested in the flesh.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[{"at":556,"text":"Psalm 36:9","label":"Psalms 36:9","href":"/psa/36/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.27.1","start":27,"end":27,"heading":"Because he is the Son of man","excerpt":"Because he is the Son of man. This reason, which is immediately added, deserves particularly to be observed, for it means that he comes forth to men, adorned with such magnificence of power, that he may impart to them what he has received from the Father. Some think that this passage contains nothing else than what is said by Paul, that Christ,\n\nhaving been in the form of God emptied himself by taking upon him the form of a servant, and humbled himself even to the death of the cross; and therefore God hath exalted him, and given him a name more illustrious than any name, that every knee may bow before him (Philippians 2:7-10.)\n\nBut for my own part, I regard the meaning as more extensive: that Christ, so far as he is man, was appointed by the Father to be the Author of life, that it may not be necessary for us to go far to seek it; for Christ did not receive it for himself, as if he needed it, but in order to enrich us by his wealth. It may be summed up thus: “What had been hidden in God is revealed to us in Christ as man, and life, which was formerly inaccessible, is now placed before our eyes.” There are some who separate this argument from its immediate connection, and join it to the following clause; but this is a forced interpretation, and is at variance with Christ’s meaning.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[{"at":614,"text":"Philippians 2:7-10","label":"Philippians 2:7–10","href":"/php/2/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.28.1","start":28,"end":28,"heading":"Wonder not at this","excerpt":"28. Wonder not at this. We may be apt to think that he reasons inconclusively, in drawing from the last resurrection a confirmation of what he had said; for it is not an instance of greater power to raise up bodies than to raise up minds. I reply, it is not from the fact itself that he makes a comparison between the greater and the less, but from the opinion of men; for, being carnal, they admire nothing but what is outward and visible. Hence it arises that they pass by the resurrection of the soul with little concern, while the resurrection of the body excites in them greater admiration. Another effect produced by this gross stupidity of ours is, that those things which are perceived by the eyes have a more powerful influence in producing faith than those which can be received by faith alone. As he mentions the last day, that limitation — -and now is — is not again added, but he simply declares that the time will one day arrive.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.28.2","start":28,"end":28,"heading":"","excerpt":"But another objection springs up; for though believers expect the resurrection of bodies, yet they cannot rely on their knowledge of it, so as to conclude that souls are now rescued from death, because bodies will one day rise out of the graves. And among ungodly men, what would be reckoned more ridiculous than to prove a thing unknown (to use a common phrase) by a thing less known? I reply, Christ here boasts of his power over the reprobate, so as to testify that the Father has committed to him the full restoration of all things; as if he had said, “What I now tell you that I have commenced, I will one day finish before your eyes.” And, indeed, when Christ now, by the voice of his Gospel, quickens souls which had been sunk in perdition, it is a sort of preparation for the last resurrection. Again, as he includes the whole human race, he immediately makes a distinction between the elect and the reprobate. This division shows that the reprobate, as they are now summoned by the voice of Christ to come to judgment, will also, by the same voice, be dragged and brought to appear at his tribunal.\n\nBut why does he mention those only who are shut up in graves, as if others would not be partakers of the resurrection, whether they have been drowned, or devoured by wild beasts, or reduced to ashes? The answer is, that as the dead are commonly buried, by the figure of speech called synecdoche, he employs a part to denote all who are already dead. And this is more emphatic than if he had said simply, the dead; for those whom death already deprived of life and light the grave withdraws, as it were, from the world.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.28.3","start":28,"end":28,"heading":"Shall hear his voice","excerpt":"Shall hear his voice. The voice of the Son means the sound of the trumpet, which will sound at the command by the power of Christ, (Matthew 24:31; 1 Corinthians 15:52.) For though an angel will be a herald or forerunner, (1 Thessalonians 4:16,) this does not hinder what is done by the authority of the Judge, and as it were in his own person, from being ascribed to himself.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[{"at":132,"text":"Matthew 24:31","label":"Matthew 24:31","href":"/mat/24/#v31","status":"detected"},{"at":147,"text":"1 Corinthians 15:52","label":"1 Corinthians 15:52","href":"/1co/15/#v52","status":"detected"},{"at":222,"text":"1 Thessalonians 4:16","label":"1 Thessalonians 4:16","href":"/1th/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.29.1","start":29,"end":29,"heading":"And they who have done good","excerpt":"29. And they who have done good. He points out believers by good works, as he elsewhere teaches that a tree is known by its fruit, (Matthew 7:16; Luke 6:44.) He praises their good works, to which they have begun to devote themselves since they were called. For the robber, to whom Christ on the cross (Luke 23:42) promised life, and who had all his life been given up to crimes, expresses a desire to do good with his latest breath; but as he is born again a new man, and from being the slave of sin begins to be a servant of righteousness, the whole course of his past life is not taken into account before God. Besides, the sins themselves, on account of which believers every day subject themselves to condemnation, are not imputed to them. For without the pardon which God grants to those who believe in Him, there never was a man in the world of whom we can say that he has lived well; nor is there even a single work that will be reckoned altogether good, unless God pardon the sins which belong to it, for all are imperfect and corrupted. Those persons, therefore, are here called doers of good works whom Paul calls earnestly desirous or zealous of them, (Titus 2:14.) But this estimate depends on the fatherly kindness of God, who by free grace approves what deserved to be rejected.\n\nThe inference which the Papists draw from those passages — that eternal life is suspended on the merits of works — may be refuted without any difficulty. For Christ does not now treat of the cause of salvation, but merely distinguishes the elect from the reprobate by their own mark; and he does so in order to invite and exhort his own people to a holy and blameless life. And indeed we do not deny that the faith which justifies us is accompanied by an earnest desire to live well and righteously; but we only maintain that our confidence cannot rest on any thing else than on the mercy of God alone.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.v.html","locus":null,"cites":[{"at":132,"text":"Matthew 7:16","label":"Matthew 7:16","href":"/mat/7/#v16","status":"detected"},{"at":146,"text":"Luke 6:44","label":"Luke 6:44","href":"/luk/6/#v44","status":"detected"},{"at":302,"text":"Luke 23:42","label":"Luke 23:42","href":"/luk/23/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.30.1","start":30,"end":30,"heading":"I can do nothing of myself","excerpt":"30. I can do nothing of myself. It would be superfluous here to enter into abstruse reasonings, whether the Son of God can do any thing of himself or otherwise, so far as relates to his eternal Divinity; for he did not intend to keep our minds employed about such trifles. Consequently there was no reason why the ancients should have given themselves so much anxiety and distress about refuting the calumny of Arius. That scoundrel gave out that the Son is not equal to the Father because he can do nothing of himself The holy men reply, that the Son justly claims for himself all that can be ascribed to the Father, from whom he takes his commencement, with respect to his person. But, in the first place, Christ does not speak of his Divinity simply, but warns us that, so far as he is clothed with our flesh, we ought not to judge of him from the outward appearance, because he has something higher than man. Again, we ought to consider with whom he has to deal. His intention was, to refute the Jews who were endeavoring to contrast him with God. He therefore affirms that he does nothing by human power, because he has for his guide and director God who dwells in him.\n\nWe ought always to keep in remembrance that, whenever Christ speaks concerning himself, he claims only that which belongs to man; for he keeps his eye upon the Jews, who erroneously said that he was merely one of the ordinary rank of men. For the same reason, he ascribes to the Father whatever is higher than man. The word judge belongs properly to doctrine, but is intended also to apply to the whole of his administration, as if he had said, that he acts by the Father’s direction in all things, that the Father’s will is his rule, and therefore that He will defend him against all adversaries.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.30.2","start":30,"end":30,"heading":"And my judgment is just","excerpt":"And my judgment is just. He concludes that his actions and sayings are beyond the risk of blame, because he does not allow himself to attempt anything but by the command and direction of the Father; for it ought to be regarded as beyond all controversy that whatever proceeds from God must be right. This modesty ought to be held by us as the first maxim of piety, to entertain such reverence for the word and works of God, that the name of God would alone be sufficient to prove their justice and rectitude; but how few are to be found who are ready to acknowledge that God is just, unless they are compelled to do so! I acknowledge, indeed, that God demonstrates his righteousness by experience; but to limit it to the perception of our flesh, so as to have no opinion respecting it but what our own mind suggests, is wicked and daring impiety. Let us, therefore, set it down as certain and undoubted, that whatever is from God is right and true, and that it is impossible for God not to be true in all his words, just and right in all his actions. We are likewise reminded that the only rule for acting well is, to undertake nothing but by the direction and commandment of God. And if after this the whole world should rise against us, we shall still have this invincible defense, that he who follows God cannot go astray.\n\nBecause I seek not my own will. He does not here make his own will and that of his Father to clash with each other, as if they were contrary things, but only refutes the false opinion which they entertained, that he was impelled by human presumption rather than guided by the authority of God. He affirms, therefore, that he has no disposition which is peculiar to himself and separate from the command of the Father.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.31.1","start":31,"end":31,"heading":"If I testify concerning myself","excerpt":"31. If I testify concerning myself. He does not here take any thing away from the credit due to his testimony, which he elsewhere asserts in strong terms, but he speaks by way of concession; for Christ, having been in other respects most abundantly supported, consents that they should not believe his word. “If my testimony concerning myself,” says he, “is suspected by you according to the ordinary custom of men, let it go for nothing.” Now we know that what any man asserts about himself is not reckoned to be true and authentic, although in other respects he speak truth, because no man is a competent witness in his own cause. Though it would be unjust to reduce the Son of God to this rank, yet he prefers to surrender his right, that he may convince his enemies by the authority of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.33.1","start":33,"end":33,"heading":"You sent to John","excerpt":"33. You sent to John. Before producing the testimony of God, he presses them with the answer of John, from which they could not honorably withhold their belief. For of what use was it to send to him, if they did not intend to abide by his words? They send to him as a Prophet of God, and thus they pretend that his word will be regarded by them as an oracle. Now, though this implies another admission in their favor, still Christ openly brings against them this charge, that nothing but their own malice hinders them from believing. And, therefore, we see that this circumstance is highly appropriate to the matter in hand, namely, that they sent to John, and — as if their motive had been a desire to learn — inquired at him who was the Messiah, and yet paid no attention to his reply.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.34.1","start":34,"end":34,"heading":"I receive not testimony from men","excerpt":"34. I receive not testimony from men. Yet it was not in vain that God chose Christ to be a witness to him, and Christ himself declares, on another occasion, that the disciples\n\nwill be his witnesses. You shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth, (Acts 1:8.)\n\nI reply, Christ avails himself of the testimony of John, not because he needs it, but so far as it is advantageous to us to receive from it some confirmation. Men borrow testimony from one another, because they cannot dispense with that assistance. The case is different with God and Christ. For if philosophers assert that virtue has no need of foreign aid, what has man in himself to lend support to the truth of God? And Christ immediately adds, that he produces the testimony of John on their account: these things I say that you may be saved. By this statement he means that it is not so much from a regard to himself as from a desire to promote the advantage of men, that he raises up the heralds of his Gospel by whom he testifies to us concerning his will. In this we see also a striking proof of his wonderful goodness, by which he regulates all things for our salvation. It is therefore our duty, on the other hand, to strive that the great care which he bestows in saving us may not be fruitless.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vii.html","locus":null,"cites":[{"at":326,"text":"Acts 1:8","label":"Acts 1:8","href":"/act/1/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.35.1","start":35,"end":35,"heading":"He was a burning and shining lamp","excerpt":"35. He was a burning and shining lamp. When he calls John a burning lamp, this proves their ingratitude; for it follows that they are only blind, because they choose to be so, since God kindled a lamp before their eyes. The meaning of the words therefore is, “God did not intend that you should go astray; for he appointed John to be a lamp, that he might direct you by his brightness; and, therefore, when you do not acknowledge me to be the Son of God, this arises from voluntary error.” This is followed by another reproach, that not only did they shut their eyes, and thus obstruct the entrance of the light which was offered to them, but they intentionally abused it for the purpose of crushing Christ. For when they were ready to applaud John beyond what he justly deserved, this arose from a wicked and treacherous design not to give way to the Son of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.35.2","start":35,"end":35,"heading":"And you were willing to amuse yourselves in his light","excerpt":"And you were willing to amuse yourselves in his light. This wicked abuse of the heavenly light Christ elegantly compares to foolish mirth; as if the head of a family were to light a lamp for his servants by night, that they might perform the duties which he had enjoined on them, but they, instead of doing so, employed it for debauchery and every kind of licentiousness. By these words Christ accuses the Jews, and at the same time conveys to all of us a warning that, when God sends faithful teachers to guide us in the right way, we should take care not to abuse them by wandering in every direction. How useful this warning is, the experience of all ages shows. God undertakes to direct men, throughout the whole course of their life, to the final goal, and sends his prophets to be their guides. Yet such is the madness of the folly of men that, instead of walking, they prefer to indulge in wanton dancing, without making any progress; so light and unsteady are they that, despising and rejecting his continued guidance, they are hurried away by the sudden impulses of their passions.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.35.3","start":35,"end":35,"heading":"For a time","excerpt":"For a time, or, for an hour. By this term he reproves them for their folly in thinking that wickedness of a transitory nature and short duration can extinguish the light of God. Thus in our own day all those faithful teachers whom God has given to his Church as burning lamps are applied by the Papists to a contrary purpose; as if their intention were, by looking at the light, to dazzle their eyes. And not only do they abuse the lamps for extinguishing the light of God, but they often indulge in foolish gaiety amidst the darkness, as when they rise against the pure doctrine of the Gospel, and glory in the foolish sayings of their noisy declaimers. But what Christ here asserts concerning John, Paul declares to be common to all believers, because, having the word of life, they ought to give light to the world, like torches. But Christ shows that it belongs strictly to the Apostles and ministers of the Gospel to go before others and hold out the torch to guide them; for though we are all blind, and in the midst of darkness, God shines upon us by the light of his word. But here he peculiarly adorns John the Baptist with this honorable designation, because by his ministry God shone on his Church with much greater brightness.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.36.1","start":36,"end":36,"heading":"But I have greater testimony than that of John","excerpt":"36. But I have greater testimony than that of John. After having showed that, in the person of John, the Jews had wickedly corrupted the gift of God, he now repeats a second time what he had said, that he has no need of the testimony of man, as if he had not enough of himself; although, perceiving that they held his person in contempt, he sent them to his Father, according to his custom.\n\nFor the works which the Father hath given me to do. He holds out to view two things, by which he was proved to be the Son of God. “My Father,” says he, “attests by miracles that I am his Son; and before I came into the world, he gave abundant testimony to me in the sacred writings.” Let us always remember what object he has in view. He wishes to be recognized as the Messiah promised by God, that he may be heard, and, therefore, he maintains that he is now manifested to be such a person as Scripture describes him. It may be asked, Are miracles sufficient to prove this; for similar miracles had been already performed by the Prophets? I reply, those miracles which God performed by the agency of the Prophets did not go beyond the purpose for which they were intended, namely, to show that they were the ministers of God, because they could in no other way obtain the authority due to their office. But God intended to exalt his Son more highly, and this purpose of God ought to be regarded by us as the design of miracles. Therefore, if the Jews had not been prejudiced by malice and voluntarily shut their eyes, Christ might easily have proved to them by his miracles who and what he was.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.vii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.37.1","start":37,"end":37,"heading":"","excerpt":"... I explain, therefore, that God testified concerning his Son, whenever in past times he held out to the ancient people the hope of salvation, or promised that the kingdom of Israel would be fully restored. In this manner the Jews must have formed an idea of Christ from the Prophets, before he was manifested in the flesh. When having him before their eyes, they despise and therefore reject him, they show plainly that they have no relish for the Law, with which Christ also reproaches them; and yet they boasted of their knowledge of the Law, as if they had been brought up in the bosom of God.\n\nYou have never heard his voice. After having complained that they do not receive him, Christ breaks out in still more severe language against their blindness. When he says that they had never heard the voice of God, or seen his shape, these are metaphorical expressions, by which he intends to state generally that they are utterly estranged from the knowledge of God. For as men are made known by the countenance and speech, so God utters his voice to us by the voice of the Prophets, and, in the sacraments, takes, as it were, a visible form, from which he may be known by us according to our feeble capacity. But he who does not recognize God in his lively image, plainly shows by this very fact that he worships no Deity but what he has himself contrived. For this reason Paul says, that the Jews had a vail placed before their eyes, that they might not perceive the glory of God in the face of Christ, (2 Corinthians 3:14.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.38.1","start":38,"end":38,"heading":"And you have not his word abiding in you","excerpt":"38. And you have not his word abiding in you. This is the true way of profiting, when the word of God takes root in us, so that, being impressed on our hearts, it has its fixed abode there. Christ affirms that the heavenly doctrine has no place among the Jews, because they do not receive the Son of God, on whom it everywhere bestows commendation. And justly does he bring this reproach against them; for it was not in vain that God spake by Moses and the Prophets. Moses had no other intention than to invite all men to go straight to Christ; and hence it is evident that they who reject Christ are not the disciples of Moses. Besides, how can that man have the word of life abiding in him who drives from him the life itself? How can that man keep the doctrine of the Law who destroys the soul of the Law, as far as lies in his power? For the Law without Christ is empty and has no solidity. Just in proportion, therefore, as any man knows Christ, is the proficiency which he has made in the word of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.39.1","start":39,"end":39,"heading":"Search the Scriptures","excerpt":"39. Search the Scriptures. We have said that the statement which Christ formerly made — that he has the Father for a witness in heaven — refers to Moses and the Prophets. Now follows a clearer explanation; for he says that that testimony is to be found in the Scriptures. He again reproves them for their foolish boasting, because, while they acknowledged that they had life in the Scriptures, they perceived nothing in them but the dead letter. For he does not absolutely blame them for seeking life in the Scriptures, since they were given to us for that end and use, but because the Jews thought that the Scriptures gave them life, while they were widely opposed to its natural meaning, and — what is worse — while they quenched the light of life which was contained in them; for how can the Law bestow life without Christ, who alone gives life to it?","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.39.2","start":39,"end":39,"heading":"","excerpt":"Again, we are taught by this passage, that if we wish to obtain the knowledge of Christ, we must seek it from the Scriptures; for they who imagine whatever they choose concerning Christ will ultimately have nothing instead of him but a shadowy phantom. First, then, we ought to believe that Christ cannot be properly known in any other way than from the Scriptures; and if it be so, it follows that we ought to read the Scriptures with the express design of finding Christ in them. Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of the truth; for what wisdom can we have without the wisdom of God? Next, as we are commanded to seek Christ in the Scriptures, so he declares in this passage that our labors shall not be fruitless; for the Father testifies in them concerning his Son in such a manner that He will manifest him to us beyond all doubt. But what hinders the greater part of men from profiting is, that they give to the subject nothing more than a superficial and cursory glance. Yet it requires the utmost attention, and, therefore, Christ enjoins us to search diligently for this hidden treasure. Consequently, the deep abhorrence of Christ which is entertained by the Jews, who have the Law constantly in their hands, must be imputed to their indolence. For the lustre of the glory of God shines brightly in Moses, but they choose to have a vail to obscure that lustre. By the Scriptures, it is well known, is here meant the Old Testament; for it was not in the Gospel that Christ first began to be manifested, but, having received testimony from the Law and the Prophets, he was openly exhibited in the Gospel.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.40.1","start":40,"end":40,"heading":"And you will not come to me","excerpt":"40. And you will not come to me. He again reproaches them that it is nothing but their own malice that hinders them from becoming partakers of the life offered in the Scriptures; for when he says that they will not, he imputes the cause of their ignorance and blindness to wickedness and obstinacy. And, indeed, since he offered himself to them so graciously, they must have been willfully blind; but when they intentionally fled from the light, and even desired to extinguish the sun by the darkness of their unbelief, Christ justly reproves them with greater severity.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.viii.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.41.1","start":41,"end":41,"heading":"I receive not glory from men","excerpt":"41. I receive not glory from men. He proceeds in his reproof; but that he may not be suspected of pleading his own cause, he begins by saying that he does not care for the glory of men, and that it gives him no concern or uneasiness to see himself despised; and, indeed, he is too great to depend on the opinions of men, for the malignity of the whole world can take nothing from him, or make the slightest infringement on his high rank. He is so eager to refute their calumny that he exalts himself above men. Afterwards, he enters freely into invectives against them, and charges them with contempt and hatred of God. And though, in regard to honorable rank, there is an immense distance between Christ and us, still we ought boldly to despise the opinions of men. We ought, at least, to guard most zealously against being excited to anger, when we are, despised; but, on the contrary, let us learn never to kindle into indignation, except when men do not render to God the honor due to Him. Let our souls be burned and tortured by this holy jealousy, whenever we see that the world is so ungrateful as to reject God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.42.1","start":42,"end":42,"heading":"That you have not the love of God in you. The love of God","excerpt":"42. That you have not the love of God in you. The love of God is here put for all religious feelings; for no man can love God without beholding him with admiration and submitting entirely to his authority; as, on the other hand, when the love of God does not prevail, there can be no desire to obey him. ...","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.43.1","start":43,"end":43,"heading":"I have come in my Father’s name","excerpt":"43. I have come in my Father’s name The false prophets do indeed boast of this title, as the Pope, in the present day, boasts with open mouth that he is Christ’s Deputy or Vicar; and under this very disguise has Satan deceived wretched men from the beginning. But Christ here means the reality, and not a hypocritical pretense; for when he testifies that he has come in his Father’s name, he means not only that the Father has sent him, but that he faithfully executes the commission which he has received. By this mark he distinguishes the lawful teachers of the Church from spurious and pretended teachers. This passage, therefore, teaches that we ought boldly to reject all who exalt themselves, and, in their own name, claim authority over souls; for he who is desirous to be reckoned a servant of God ought to have nothing separate from God. Now, if the whole doctrine of the Pope be examined, even the blind will see that he has come in his own name.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.43.2","start":43,"end":43,"heading":"If another come in his own name, him you will receive","excerpt":"If another come in his own name, him you will receive. That the Jews do not love God, and have no reverence for him, Christ proves by this argument, that they will eagerly receive the false prophets, while they refuse to obey God; for he takes for granted, that it is a sign of a wicked and ungodly mind, when men disregard truth and willingly assent to falsehoods. If it be objected that this is generally done rather through ignorance than through malice, the answer is easy. No man is exposed to the impostures of Satan, except so far as, through some wicked disposition, he prefers falsehood to truth. For how comes it that we are deaf when God speaks, and that Satan finds us ready and active, but because we are averse to righteousness, and of our own accord desire iniquity? Though it ought to be observed that here Christ speaks chiefly of those whom God peculiarly enlightened, as he bestowed on the Jews this privilege, that, having been instructed in his Law, they might keep the right way of salvation. It is certain that such persons lend an ear to false teachers for no other reason than because they wish to be deceived. Accordingly, Moses says that, when false prophets arise, this is intended to prove and try the people if they love the Lord their God, (Deuteronomy 13:3.) In many persons, no doubt, there appears to be an innocent and guileless simplicity, but their eyes are undoubtedly blinded by the hypocrisy which lurks within their minds. For it is certain that God never shuts the door to those who knock, (Matthew 7:8,) never disappoints those who sincerely pray to him, (Isaiah 45:19.) Justly, therefore, does Paul ascribe it to the vengeance of God, when the power of deceiving is given to Satan,\n\nthat they who have rejected the truth, and taken pleasure in unrighteousness, may believe a lie, and says that they perish who did not receive the love of the truth, that they might be saved, (2 Thessalonians 2:9, 12.)","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[{"at":1272,"text":"Deuteronomy 13:3","label":"Deuteronomy 13:3","href":"/deu/13/#v3","status":"detected"},{"at":1533,"text":"Matthew 7:8","label":"Matthew 7:8","href":"/mat/7/#v8","status":"detected"},{"at":1599,"text":"Isaiah 45:19","label":"Isaiah 45:19","href":"/isa/45/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.44.1","start":44,"end":44,"heading":"How can you believe?","excerpt":"44. How can you believe? As it might be thought harsh to say that those who were from their childhood the trained disciples of the Law and the Prophets, should be charged with such gross ignorance and declared to be enemies of the truth, and as this might even be thought to be incredible, Christ shows what it is that hinders them from believing. It is because ambition has deprived them of sound judgment; for he speaks, in a peculiar manner, to the priests and scribes, who, swelled with pride, could not obey God. This is a remarkable passage, which teaches that the gate of faith is shut against all whose hearts are preoccupied by a vain desire of earthly glory. For he who wishes to be somebody in the world must become wandering and unsteady, so that he will have no inclination towards God. Never is a man prepared to obey the heavenly doctrine, until he is convinced that his principal object, throughout his whole life, ought to be, that he may be approved by God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.44.2","start":44,"end":44,"heading":"","excerpt":"But it may be thought that the wicked confidence, by which hypocrites exalt themselves in the presence of God, is a greater obstacle than worldly ambition; and we know that this was also a disease with which the scribes were deeply infected. The answer is easy; for Christ intended to tear from them the false mask of sanctity, by which they deceived the ignorant multitude. He therefore points, as with the finger, to the grosser vice, by which it may be made manifest to all that nothing is farther from their true character than what they wished to be reckoned. Besides, though hypocrisy exalts itself against God, still, in the world and before men, it is always ambitious; nay, more, it is this vanity alone that swells us with false presumption, when we rely more on our own judgment, and that of others, than on the judgment of God. He who in reality presents himself before God as his Judge, must, of necessity, fall down humbled and dismayed, and finding nothing in himself on which he can place reliance. So, then, in order that any man may seek glory from God alone, he must be overwhelmed with shame, and flee to the undeserved mercy of God. And, indeed, they who look to God see that they are condemned and ruined, and that nothing is left to them in which they can glory but the grace of Christ. The desire of such glory will always be attended by humility.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.44.3","start":44,"end":44,"heading":"","excerpt":"So far as relates to the present passage, Christ’s meaning is, that there is no other way in which men can be prepared for receiving the doctrine of the Gospel, than by withdrawing all their senses from the world, and turning them to God alone, and seriously considering that it is with God that they have to do, that, forgetting the flatteries by which they are accustomed to deceive themselves, they may descend into their own consciences. We need not wonder, therefore, if the Gospel in the present day find so few persons willing to be taught, since all are carried away by ambition. Nor need we wonder if many apostatize from the profession of the Gospel, for they are hurried away by their own vanity and fly off. So much the more earnestly ought we to seek this one thing, that, while we are mean and despised in the eyes of the world, and even overwhelmed within ourselves, we may be reckoned among the children of God.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.45.1","start":45,"end":45,"heading":"Think not that I shall accuse you to the Father","excerpt":"45. Think not that I shall accuse you to the Father. This is the way in which we ought to deal with obstinate and hardened persons, when they learn nothing by instruction and friendly warnings. They must be summoned to the judgment-seat of God. There are few persons, indeed, who openly mock God, but there are very many who, believing that God, whom they oppose as enemies, is gracious to them, amuse themselves at their ease with empty flatteries. Thus, in the present day, our Giants, though they wickedly trample under foot the whole doctrine of Christ, haughtily plume themselves on being the intimate friends of God. For who will persuade the Papists that Christianity exists anywhere else than among them? Such were the scribes, with whom Christ is here disputing. Though they were the greatest despisers of the Law, yet they boasted of Moses in lofty terms, so that they did not hesitate to make use of him as a shield in opposing Christ. If he had threatened that he would be a powerful and formidable adversary to them, he knew that this would have been treated with the utmost contempt; and, therefore, he threatens that an accusation, drawn up by Moses, will be preferred against them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.45.2","start":45,"end":45,"heading":"Moses, in whom you trust","excerpt":"Moses, in whom you trust. There are some who think, that Christ here points out the distinction between his own office and that of Moses, because it belongs to the Law to convict men of being unbelievers. But this is a mistake; for Christ did not intend that, but only intended to shake off the confidence of hypocrites, who falsely boasted of entertaining reverence for Moses; just as if a person in the present day, in order to foil the Papists with their own weapon, were to say, that they will find no enemies more decidedly opposed to them than the holy doctors of the Church, under whose authority they falsely and wickedly take shelter. Let us also learn from it, that we ought not to glory in the Scriptures without a good reason; for if we do not honor the Son of God by the true obedience of faith, all whom God hath raised up to be his witnesses will rise up against us as accusers at the last day. When he says, that they trust in Moses, he does not accuse them of superstition, as if they ascribed to Moses the cause of their salvation; but his meaning is, that they do wrong in relying on the protection of Moses, as if they had him to defend their wicked obstinacy.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.46.1","start":46,"end":46,"heading":"For if you believed Moses, you would also believe me","excerpt":"46. For if you believed Moses, you would also believe me. He shows why Moses will be their accuser. It is because they do not reject his doctrine. We know that it is impossible to offer a greater insult to the servants of God than when their doctrine is despised or reproached. Besides, those whom the Lord has appointed to be ministers of his word, ought to be ready to defend it against despisers; and therefore, he gave to all his prophets a twofold commission, that they might teach and instruct for the salvation of believers, and that, one day, they might confound the reprobate by their testimony.\n\nFor he wrote concerning me. When Christ says, that Moses wrote concerning him, this needs no long proof with those who acknowledge that Christ is the end and soul of the Law. But if any person be not satisfied with this, and desire to have the passages pointed out to him, I would advise him, first, to read carefully the Epistle to the Hebrews, with which also agrees Stephen’s sermon, in the seventh chapter of the Acts of the Apostles; and, next, to observe the quotations which Paul applies to his purpose. I acknowledge, indeed, that there are few in which Moses expressly mentions Christ; but what was the use of the tabernacle, and sacrifices, and all the ceremonies, but to be figures drawn in conformity to that first pattern which was showed to him in the mountain? (Exodus 25:40; Hebrews 8:5.) Thus, without Christ, the whole ministry of Christ vanishes. Again, we see how he continually reminds the people of the covenant of the Fathers which had been ratified in Christ, and even how he makes Christ to be the principal subject and foundation of the covenant. Nor was this unknown to the holy Fathers, who had always their eyes fixed on the Mediator. To treat the subject more largely, would be inconsistent with the brevity at which I aim.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[{"at":1383,"text":"Exodus 25:40","label":"Exodus 25:40","href":"/exo/25/#v40","status":"detected"},{"at":1397,"text":"Hebrews 8:5","label":"Hebrews 8:5","href":"/heb/8/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"calvin.JHN.5.47.1","start":47,"end":47,"heading":"But if you do not believe his writings","excerpt":"47. But if you do not believe his writings. Christ appears here to claim less authority for himself than for Moses; and yet we know that heaven and earth have been shaken by the voice of the Gospel, (Hebrews 12:26.) But Christ accommodates his discourse to those to whom he speaks; for the authority of the Law was, beyond all controversy, held sacred among the Jews; and thus it was impossible that Christ should be inferior to Moses. To the same purpose is the contrast between writings and words; for he shows their unbelief to be more aggravated, because the truth of God, recorded in an authentic form, has no authority with them.","source_url":"https://www.ccel.org/ccel/calvin/calcom34.xi.ix.html","locus":null,"cites":[{"at":200,"text":"Hebrews 12:26","label":"Hebrews 12:26","href":"/heb/12/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"henry","author":"Matthew Henry","short_name":"Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"title":"Commentary on the Whole Bible, Volume V (Matthew to John)","edition_short":"Matthew Henry, Exposition of the Old and New Testaments","author_url":"/commentators/henry/","divisions":"verse","work_url":"/works/henry/","entries":[{"id":"henry.JHN.5.1.1","start":1,"end":1,"heading":"The time when this cure was wrought","excerpt":"I. The time when this cure was wrought: it was at a feast of the Jews, that is, the passover, for that was the most celebrated feast. Christ, though residing in Galilee, yet went up to Jerusalem at the feast, v. 1. 1. Because it was an ordinance of God, which, as a subject, he would observe, being made under the law; though as a Son he might have pleaded an exemption. Thus he would teach us to attend religious assemblies. Heb. x. 25. 2. Because it was an opportunity of good; for, (1.) there were great numbers gathered together there at that time; it was a general rendezvous, at least of all serious thinking people, from all parts of the country, besides proselytes from other nations: and Wisdom must cry in the places of concourse, Prov. i. 21. (2.) It was to be hoped that they were in a good frame, for they came together to worship God and to spend their time in religious exercises. Now a mind inclined to devotion, and sequestering itself to the exercises of piety, lies very open to the further discoveries of divine light and love, and to it Christ will be acceptable.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":209,"text":"v. 1","label":"John 5:1","href":"/jhn/5/#v1","status":"detected"},{"at":426,"text":"Heb. x. 25","label":"Hebrews 10:25","href":"/heb/10/#v25","status":"detected"},{"at":741,"text":"Prov. i. 21","label":"Proverbs 1:21","href":"/pro/1/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.2-4.1","start":2,"end":4,"heading":"The place where this cure was wrought","excerpt":"II. The place where this cure was wrought: at the pool of Bethesda, which had a miraculous healing virtue in it, and is here particularly described, v. 2-4.\n\n1. Where it was situated: At Jerusalem, by the sheep-market; epi te probatike. It might as well be rendered the sheep-cote, where the sheep were kept, or the sheep-gate, which we read of, Neh. iii. 1, through which the sheep were brought, as the sheep-market, where they were sold. Some think it was near the temple, and, if so, it yielded a melancholy but profitable spectacle to those that went up to the temple to pray.\n\n2. How it was called: It was a pool (a pond or bath), which is called in Hebrew, Bethesda—the house of mercy; for therein appeared much of the mercy of God to the sick and diseased. In a world of so much misery as this is, it is well that there are some Bethesdas—houses of mercy (remedies against those maladies), that the scene is not all melancholy. An alms-house, so Dr. Hammond. Dr. Lightfoot's conjecture is that this was the upper pool (Isa. vii. 3), and the old pool, Isa. xxii. 11; that it had been used for washing from ceremonial pollutions, for convenience of which the porches were built to dress and undress in, but it was lately become medicinal.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":149,"text":"v. 2-4","label":"John 5:2–4","href":"/jhn/5/#v2","status":"detected"},{"at":346,"text":"Neh. iii. 1","label":"Nehemiah 3:1","href":"/neh/3/#v1","status":"detected"},{"at":1026,"text":"Isa. vii. 3","label":"Isaiah 7:3","href":"/isa/7/#v3","status":"detected"},{"at":1058,"text":"Isa. xxii. 11","label":"Isaiah 22:11","href":"/isa/22/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.3.1","start":3,"end":3,"heading":"How it was frequented with sick and cripples","excerpt":"4. How it was frequented with sick and cripples (v. 3): In these lay a great multitude of impotent folks. How many are the afflictions of the afflicted in this world! How full of complaints are all places, and what multitudes of impotent folks! It may do us good to visit the hospitals sometimes, that we may take occasion, from the calamities of others, to thank God for our comforts. The evangelist specifies three sorts of diseased people that lay here, blind, halt, and withered or sinew—shrunk, either in one particular part, as the man with the withered hand, or all over paralytic. These are mentioned because, being least able to help themselves into the water, they lay longest waiting in the porches. Those that were sick of these bodily diseases took the pains to come far and had the patience to wait long for a cure; any of us would have done the same, and we ought to do so: but O that men were as wise for their souls, and as solicitous to get their spiritual diseases healed! We are all by nature impotent folks in spiritual things, blind, halt, and withered; but effectual provision is made for our cure if we will but observe orders.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":49,"text":"v. 3","label":"John 5:3","href":"/jhn/5/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.4.1","start":4,"end":4,"heading":"What virtue it had for the cure of these impotent folks","excerpt":"5. What virtue it had for the cure of these impotent folks (v. 4). An angel went down, and troubled the water; and whoso first stepped in was made whole. That this strange virtue in the pool was natural, or artificial rather, and was the effect of the washing of the sacrifices, which impregnated the water with I know not what healing virtue even for blind people, and that the angel was a messenger, a common person, sent down to stir the water, is altogether groundless; there was a room in the temple on purpose to wash the sacrifices in. Expositors generally agree that the virtue this pool had was supernatural. It is true the Jewish writers, who are not sparing in recounting the praises of Jerusalem, do none of them make the least mention of this healing pool, of which silence in this matter perhaps this is the reason, that it was taken for a presage of the near approach of the Messiah, and therefore those who denied him to be come industriously concealed such an indication of his coming; so that this is all the account we have of it. Observe,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":60,"text":"v. 4","label":"John 5:4","href":"/jhn/5/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.4.2","start":4,"end":4,"heading":"","excerpt":"(1.) The preparation of the medicine by an angel, who went down into the pool, and stirred the water. Angels are God's servants, and friends to mankind; and perhaps are more active in the removing of diseases (as evil angels in the inflicting of them) than we are aware of. Raphael, the apocryphal name of an angel, signifies medicina Dei—God's physic, or physician rather. See what mean offices the holy angels condescend to, for the good of men. If we would do the will of God as the angels do it, we must think nothing below us but sin. The troubling of the water was the signal given of the descent of the angel, as the going upon the tops of the mulberry trees was to David, and then they must bestir themselves. The waters of the sanctuary are then healing when they are put in motion. Ministers must stir up the gift that is in them. When they are cold and dull in their ministrations, the waters settle, and are not apt to heal. The angel descended, to stir the water, not daily, perhaps not frequently, but at a certain season; some think, at the three solemn feasts, to grace those solemnities; or, now and then, as Infinite Wisdom saw fit. God is a free agent in dispensing his favours.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.4.3","start":4,"end":4,"heading":"The operation of the medicine","excerpt":"(2.) The operation of the medicine: Whoever first stepped in was made whole. here is, [1.] miraculous extent of the virtue as to the diseases cured; what disease soever it was, this water cured it. Natural and artificial baths are as hurtful in some cases as they are useful in others, but this was a remedy for every malady, even for those that came from contrary causes. The power of miracles succeeds where the power of nature succumbs. [2.] A miraculous limitation of the virtue as to the persons cured: He that first stepped in had the benefit; that is, he or they that stepped in immediately were cured, not those that lingered and came in afterwards. This teaches us to observe and improve our opportunities, and to look about us, that we slip not a season which may never return. The angel stirred the waters, but left the diseased to themselves to get in. God has put virtue into the scriptures and ordinances, for he would have healed us; but, if we do not make a due improvement of them, it is our own fault, we would not be healed.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.4.4","start":4,"end":4,"heading":"","excerpt":"Now this is all the account we have of this standing miracle; it is uncertain when it began and when it ceased. Some conjecture it began when Eliashib the high priest began the building of the wall about Jerusalem, and sanctified it with prayer; and that God testified his acceptance by putting this virtue into the adjoining pool. Some think it began now lately at Christ's birth; nay, others at his baptism. Dr. Lightfoot, finding in Josephus, Antiq. 15. 121-122, mention of a great earthquake in the seventh year of Herod, thirty years before Christ's birth, supposed, since there used to be earthquakes at the descent of angels, that then the angel first descended to stir this water. Some think it ceased with this miracle, others at Christ's death; however, it is certain it had a gracious signification. First, it was a token of God's good will to that people, and an indication that, though they had been long without prophets and miracles, yet God had not cast them off; though they were now an oppressed despised people, and many were ready to say, Where are all the wonders that our fathers told us of? God did hereby let them know that he had still a kindness for the city of their solemnities. We may hence take occasion to acknowledge with thankfulness God's power and goodness in the mineral waters, that contribute so much to the health of mankind; for God made the fountains of water, Rev. xiv. 7. Secondly, It was a type of the Messiah, who is the fountain opened; and was intended to raise people's expectations of him who is the Sun of righteousness, that arises with healing under his wings. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":1402,"text":"Rev. xiv. 7","label":"Revelation 14:7","href":"/rev/14/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.5.1","start":5,"end":5,"heading":"The patient on whom this cure was wrought","excerpt":"III. The patient on whom this cure was wrought (v. 5): one that had been infirm thirty-eight years. 1. His disease was grievous: He had an infirmity, a weakness; he had lost the use of his limbs, at least on one side, as is usual in palsies. It is sad to have the body so disabled that, instead of being the soul's instrument, it is become, even in the affairs of this life, its burden. What reason have we to thank God for bodily strength, to use it for him, and to pity those who are his prisoners! 2. The duration of it was tedious: Thirty-eight years. He was lame longer than most live. Many are so long disabled for the offices of life that, as the psalmist complains, they seem to be made in vain; for suffering, not for service; born to be always dying. Shall we complain of one wearisome night, or one fit of illness, who perhaps for many years have scarcely known what it has been to be a day sick, when many others, better than we, have scarcely known what it has been to be a day well? Mr. Baxter's note on this passage is very affecting: \"How great a mercy was it to live thirty-eight years under God's wholesome discipline! O my God,\" saith he, \"I thank thee for the like discipline of fifty-eight years; how safe a life is this, in comparison of full prosperity and pleasure!\"","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":48,"text":"v. 5","label":"John 5:5","href":"/jhn/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.6.1","start":6,"end":6,"heading":"The cure and the circumstances of it briefly related","excerpt":"IV. The cure and the circumstances of it briefly related, v. 6-9.\n\n1. Jesus saw him lie. Observe, When Christ came up to Jerusalem he visited not the palaces, but the hospitals, which is an instance of his humility, and condescension, and tender compassion, and an indication of his great design in coming into the world, which was to seek and save the sick and wounded. There was a great multitude of poor cripples here at Bethesda, but Christ fastened his eye upon this one, and singled him out from the rest, because he was senior of the house, and in a more deplorable condition than any of the rest; and Christ delights to help the helpless, and hath mercy on whom he will have mercy. Perhaps his companions in tribulation insulted over him, because he had often been disappointed of a cure; therefore Christ took him for his patient: it is his honour to side with the weakest, and bear up those whom he sees run down.\n\n2. He knew and considered how long he had lain in this condition. Those that have been long in affliction may comfort themselves with this, that God keeps account how long, and knows our frame.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":58,"text":"v. 6-9","label":"John 5:6–9","href":"/jhn/5/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.6.2","start":6,"end":6,"heading":"He asked him, Wilt thou be made whole","excerpt":"3. He asked him, Wilt thou be made whole? A strange question to be asked one that had been so long ill. Some indeed would not be made whole, because their sores serve them to beg by and serve them for an excuse for idleness; but this poor man was as unable to go a begging as to work, yet Christ put it to him, (1.) To express his own pity and concern for him. Christ is tenderly inquisitive concerning the desires of those that are in affliction, and is willing to know what is their petition: \"What shall I do for you?\" (2.) To try him whether he would be beholden for a cure to him against whom the great people were so prejudiced and sought to prejudice others. (3.) To teach him to value the mercy, and to excite in him desires after it. In spiritual cases, people are not willing to be cured of their sins, are loth to part with them. If this point therefore were but gained, if people were willing to be made whole, the work were half done, for Christ is willing to heal, if we be but willing to be healed, Matt. viii. 3.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.7.1","start":7,"end":7,"heading":"","excerpt":"4. The poor impotent man takes this opportunity to renew his complaint, and to set forth the misery of his case, which makes his cure the more illustrious: Sir, I have no man to put me into the pool, v. 7. He seems to take Christ's question as an imputation of carelessness and neglect: \"If thou hadst had a mind to be healed, thou wouldest have looked better to thy hits, and have got into the healing waters long before now.\" \"No, Master,\" saith the poor man, \"It is not for want of a good will, but of a good friend, that I am unhealed. I have done what I could to help myself, but in vain, for no one else will help me.\" (1.) He does not think of any other way of being cured than by these waters, and desires no other friendship than to be helped into them; therefore, when Christ cured him, his imagination or expectation could not contribute to it, for he thought of no such thing. (2.) He complains for want of friends to help him in: \"I have no man, no friend to do me that kindness.\" One would think that some of those who had been themselves healed should have lent him a hand; but it is common for the poor to be destitute of friends; no man careth for their soul. To the sick and impotent it is as true a piece of charity to work for them as to relieve them; and thus the poor are capable of being charitable to one another, and ought to be so, though we seldom find that they are so; I speak it to their shame. (3.) He bewails his infelicity, that very often when he was coming another stepped in before him. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":200,"text":"v. 7","label":"John 5:7","href":"/jhn/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.7.2","start":7,"end":7,"heading":"","excerpt":"... But a step between him and a cure, and yet he continues impotent. None had the charity to say, \"Your case is worse than mine, do you go in now, and I will stay till the next time;\" for there is no getting over the old maxim, Every one for himself. Having been so often disappointed, he begins to despair, and now is Christ's time to come to his relief; he delights to help in desperate cases. Observe, How mildly this man speaks of the unkindness of those about him, without any peevish reflections. As we should be thankful for the least kindness, so we should be patient under the greatest contempts; and, let our resentments be ever so just, yet our expressions should ever be calm. And observe further, to his praise, that, though he had waited so long in vain, yet still he continued lying by the pool side, hoping that some time or other help would come, Hab. ii. 3.\n\n5. Our Lord Jesus hereupon cures him with a word speaking, though he neither asked it nor thought of it. Here is,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":865,"text":"Hab. ii. 3","label":"Habakkuk 2:3","href":"/hab/2/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.8.1","start":8,"end":8,"heading":"The word he said","excerpt":"(1.) The word he said: Rise, take up thy bed, v. 8. [1.] He is bidden to rise and walk; a strange command to be given to an impotent man, that had been long disabled; but this divine word was to be the vehicle of a divine power; it was a command to the disease to be gone, to nature to be strong, but it is expressed as a command to him to bestir himself. He must rise and walk, that is, attempt to do it, and in the essay he should receive strength to do it. The conversion of a sinner is the cure of a chronic disease; this is ordinarily done by the word, a word of command: Arise, and walk; turn, and live; make ye a new heart; which no more supposes a power in us to do it, without the grace of God, distinguishing grace, than this supposed such a power in the impotent man. But, if he had not attempted to help himself, he had not been cured, and he must have borne the blame; yet it does not therefore follow that, when he did rise and walk, it was by his own strength; no, it was by the power of Christ, and he must have all the glory. Observe, Christ did not bid him rise and go into the waters, but rise and walk. Christ did that for us which the law could not do, and set that aside. [2.] He is bidden to take up his bed. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":46,"text":"v. 8","label":"John 5:8","href":"/jhn/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.8.2","start":8,"end":8,"heading":"","excerpt":"... First, To make it to appear that it was a perfect cure, and purely miraculous; for he did not recover strength by degrees, but from the extremity of weakness and impotency he suddenly stepped into the highest degree of bodily strength; so that he was able to carry as great a load as any porter that had been as long used to it as he had been disused. He, who this minute was not able to turn himself in his bed, the next minute was able to carry his bed. The man sick of the palsy (Matt. ix. 6) was bidden to go to his house, but probably this man had no house to go to, the hospital was his home; therefore he is bidden to rise and walk. Secondly, It was to proclaim the cure, and make it public; for, being the sabbath day, whoever carried a burden through the streets made himself very remarkable, and every one would enquire what was the meaning of it; thereby notice of the miracle would spread, to the honour of God. Thirdly, Christ would thus witness against the tradition of the elders, which had stretched the law of the sabbath beyond its intention; and would likewise show that he was Lord of the sabbath, and had power to make what alterations he pleased about it, and to over-rule the law. Joshua, and the host of Israel, marched about Jericho on the sabbath day, when God commanded them, so did this man carry his bed, in obedience to a command. The case may be such that it may become a work of necessity, or mercy, to carry a bed on the sabbath day; but here it was more, it was a work of piety, being designed purely for the glory of God. Fourthly, He would hereby try the faith and obedience of his patient. By carrying his bed publicly, he exposed himself to the censure of the ecclesiastical court, and was liable, at least, to be scourged in the synagogue. Now, will he run the hazard of this, in obedience to Christ? Yes, he will. Those that have been healed by Christ's word should be ruled by his word, whatever it cost them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":487,"text":"Matt. ix. 6","label":"Matthew 9:6","href":"/mat/9/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.9.1","start":9,"end":9,"heading":"The efficacy of this word","excerpt":"(2.) The efficacy of this word (v. 9): a divine power went alone with it, and immediately he was made whole, took up his bed, and walked. [1.] He felt the power of Christ's word healing him: Immediately he was made whole. What a joyful surprise was this to the poor cripple, to find himself all of a sudden so easy, so strong, so able to help himself! What a new world was he in, in an instant! Nothing is too hard for Christ to do. [2.] He obeyed the power of Christ's word commanding him. He took up his bed and walked, and did not care who blamed him or threatened him for it. The proof of our spiritual cure is our rising and walking. Hath Christ healed our spiritual diseases? Let us go whithersoever he sends us, and take up whatever he is pleased to lay upon us, and walk before him.\n\nV. What became of the poor man after he was cured. We are here told,\n\n1. What passed between him and the Jews who saw him carry his bed on the sabbath day; for on that day this cure was wrought, and it was the sabbath that fell within the passover week, and therefore a high day, ch. xix. 31. Christ's work was such that he needed not make any difference between sabbath days and other days, for he was always about his Father's business; but he wrought many remarkable cures on that day, perhaps to encourage his church to expect those spiritual favours from him, in their observance of the Christian sabbath, which were typified by his miraculous cures. Now here,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":32,"text":"v. 9","label":"John 5:9","href":"/jhn/5/#v9","status":"detected"},{"at":1072,"text":"ch. xix. 31","label":"John 19:31","href":"/jhn/19/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.10.1","start":10,"end":10,"heading":"","excerpt":"(1.) The Jews quarrelled with the man for carrying his bed on the sabbath day, telling him that it was not lawful, v. 10. It does not appear whether they were magistrates, who had power to punish him, or common people, who could only inform against him; but thus far was commendable, that, while they knew not by what authority he did it, they were jealous for the honour of the sabbath, and could not unconcernedly see it profaned; like Nehemiah. Neh. xiii. 17.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":115,"text":"v. 10","label":"John 5:10","href":"/jhn/5/#v10","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.11.1","start":11,"end":11,"heading":"The man justified himself in what he did by a warrant that would bear him out","excerpt":"(2.) The man justified himself in what he did by a warrant that would bear him out, v. 11. \"I do not do it in contempt of the law and the sabbath, but in obedience to one who, by making me whole, has given me an undeniable proof that he is greater than either. He that could work such a miracle as to make me whole no doubt might give me such a command as to carry my bed; he that could overrule the powers of nature no doubt might overrule a positive law, especially in an instance not of the essence of the law. He that was so kind as to make me whole would not be so unkind as to bid me do what is sinful.\" Christ, by curing another paralytic, proved his power to forgive sin, here to give law; if his pardons are valid, his edicts are so, and his miracles prove both.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":84,"text":"v. 11","label":"John 5:11","href":"/jhn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.12.1","start":12,"end":12,"heading":"The Jews enquired further who it was that gave him this warrant","excerpt":"(3.) The Jews enquired further who it was that gave him this warrant (v. 12): What man is that? Observe, How industriously they overlooked that which might be a ground of their faith in Christ. They enquire not, no, not for curiosity, \"Who is it that made thee whole?\" While they industriously caught at that which might be a ground of reflection upon Christ (What man is it who said unto thee, Take up thy bed?) they would fain subpoena the patient to be witness against his physician, and to be his betrayer. In their question, observe, [1.] They resolve to look upon Christ as a mere man: What man is that? For, though he gave ever such convincing proofs of it, they were resolved that they would never own him to be the Son of God. [2.] They resolve to look upon him as a bad man, and take it for granted that he who bade this man carry his bed, whatever divine commission he might produce, was certainly a delinquent, and as such they resolve to prosecute him. What man is that who durst give such orders?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":70,"text":"v. 12","label":"John 5:12","href":"/jhn/5/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.13.1","start":13,"end":13,"heading":"The poor man was unable to give them any account of him","excerpt":"(4.) The poor man was unable to give them any account of him: He wist not who he was, v. 13.\n\n[1.] Christ was unknown to him when he healed him. Probably he had heard of the name of Jesus, but had never seen him, and therefore could not tell that this was he. Note, Christ does many a good turn for those that know him not, Isa. xlv. 4, 5. He enlightens, strengthens, quickens, comforts us, and we wist not who he is; nor are aware how much we receive daily by his mediation. This man, being unacquainted with Christ, could not actually believe in him for a cure; but Christ knew the dispositions of his soul, and suited his favours to them, as to the blind man in a like case, ch. ix. 36. Our covenant and communion with God take rise, not so much from our knowledge of him, as from his knowledge of us. We know God, or, rather, are known of him, Gal. iv. 9.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":86,"text":"v. 13","label":"John 5:13","href":"/jhn/5/#v13","status":"detected"},{"at":324,"text":"Isa. xlv. 4, 5","label":"Isaiah 45:4–5","href":"/isa/45/#v4","status":"detected"},{"at":678,"text":"ch. ix. 36","label":"John 9:36","href":"/jhn/9/#v36","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.13.2","start":13,"end":13,"heading":"For the present he kept himself unknown","excerpt":"[2.] For the present he kept himself unknown; for as soon as he had wrought the cure he conveyed himself away, he made himself unknown (so some read it), a multitude being in that place. This is mentioned to show, either, First, How Christ conveyed himself away—by retiring into the crowd, so as not to be distinguished from a common person. He that was the chief of ten thousand often made himself one of the throng. It is sometimes the lot of those who have by their services signalized themselves to be levelled with the multitude, and overlooked. Or Secondly, Why he conveyed himself away, because there was a multitude there, and he industriously avoided both the applause of those who would admire the miracle and cry that up, and the censure of those who would censure him as a sabbath-breaker, and run him down. Those that are active for God in their generation must expect to pass through evil report and good report; and it is wisdom as much as may be to keep out of the hearing of both; lest by the one we be exalted, and by the other depressed, above measure. Christ left the miracle to commend itself, and the man on whom it was wrought to justify it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.14.1","start":14,"end":14,"heading":"What passed between him and our Lord Jesus at their next interview","excerpt":"2. What passed between him and our Lord Jesus at their next interview, v. 14. Observe here,\n\n(1.) Where Christ found him: in the temple, the place of public worship. In our attendance on public worship we may expect to meet with Christ, and improve our acquaintance with him. Observe, [1.] Christ went to the temple. Though he had many enemies, yet he appeared in public, because there he bore his testimony to divine institutions, and had opportunity of doing good. [2.] The man that was cured went to the temple. There Christ found him the same day, as it should seem, that he was healed; thither he straightway went, First, Because he had, by his infirmity, been so long detained thence. Perhaps he had not been there for thirty-eight years, and therefore, as soon as ever the embargo is taken off, his first visit shall be to the temple, as Hezekiah intimates his shall be (Isa. xxxviii. 22): What is the sign that I shall go up to the house of the Lord? Secondly, Because he had by his recovery a good errand thither; he went up to the temple to return thanks to God for his recovery. When God has at any time restored us our health we ought to attend him with solemn praises (Ps. cxvi. 18, 19), and the sooner the better, while the sense of the mercy is fresh. Thirdly, Because he had, by carrying his bed, seemed to put a contempt on the sabbath, he would thus show that he had an honour for it, and made conscience of sabbath-sanctification, in that on which the chief stress of it is laid, which is the public worship of God. Works of necessity and mercy are allowed; but when they are over we must go to the temple.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":71,"text":"v. 14","label":"John 5:14","href":"/jhn/5/#v14","status":"detected"},{"at":878,"text":"Isa. xxxviii. 22","label":"Isaiah 38:22","href":"/isa/38/#v22","status":"detected"},{"at":1182,"text":"Ps. cxvi. 18, 19","label":"Psalms 116:18–19","href":"/psa/116/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.14.2","start":14,"end":14,"heading":"What he said to him","excerpt":"(2.) What he said to him. When Christ has cured us, he has not done with us; he now applies himself to the healing of his soul, and this by the word too. [1.] He gives him a memento of his cure: Behold thou art made whole. He found himself made whole, yet Christ calls his attention to it. Behold, consider it seriously, how sudden, how strange, how cheap, how easy, the cure was: admire it; behold, and wonder: Remember it; let the impressions of it abide, and never be lost, Isa. xxxviii. 9. [2.] He gives him a caution against sin, in consideration hereof, Being made whole, sin no more. This implies that his disease was the punishment of sin; whether of some remarkably flagrant sin, or only of sin in general, we cannot tell, but we know that sin is the procuring cause of sickness, Ps. cvii. 17, 18. Some observe that Christ did not make mention of sin to any of his patients, except to this impotent man, and another who was in like manner diseased, Mark ii. 5. While those chronical diseases lasted, they prevented the outward acts of many sins, and therefore watchfulness was the more necessary when the disability was removed. Christ intimates that those who are made whole, who are eased of the present sensible punishment of sin, are in danger of returning to sin when the terror and restraint are over, unless divine grace dry up the fountain. When the trouble which only dammed up the current is over, the waters will return to their old course; and therefore there is great need of watchfulness, lest after healing mercy we return again to folly. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":477,"text":"Isa. xxxviii. 9","label":"Isaiah 38:9","href":"/isa/38/#v9","status":"detected"},{"at":789,"text":"Ps. cvii. 17, 18","label":"Psalms 107:17–18","href":"/psa/107/#v17","status":"detected"},{"at":958,"text":"Mark ii. 5","label":"Mark 2:5","href":"/mrk/2/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.14.3","start":14,"end":14,"heading":"","excerpt":"... The misery we were made whole from warns us to sin no more, having felt the smart of sin; the mercy we were made whole by is an engagement upon us not to offend him who healed us. This is the voice of every providence, Go and sin no more. This man began his new life very hopefully in the temple, yet Christ saw it necessary to give him this caution; for it is common for people, when they are sick, to promise much, when newly recovered to perform something, but after awhile to forget all. [3.] He gives him warning of his danger, in case he should return to his former sinful course: Lest a worse thing come to thee. Christ, who knows all men's hearts, knew that he was one of those that must be frightened from sin. Thirty-eight years' lameness, one would think, was a thing bad enough; yet there is something worse that will come to him if he relapse into sin after God has given him such a deliverance as this, Ezra ix. 13, 14. The hospital where he lay was a melancholy place, but hell is much more so: the doom of apostates is a worse thing than thirty-eight years' lameness.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":921,"text":"Ezra ix. 13, 14","label":"Ezra 9:13–14","href":"/ezr/9/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.15.1","start":15,"end":15,"heading":"Now, after this interview between Christ and his patient, observe in the two following verses, 1","excerpt":"VI. Now, after this interview between Christ and his patient, observe in the two following verses, 1. The notice which the poor simple man gave to the Jews concerning Christ, v. 15. He told them it was Jesus that had made him whole. We have reason to think that he intended this for the honour of Christ and the benefit of the Jews, little thinking that he who had so much power and goodness could have any enemies; but those who wish well to Christ's kingdom must have the wisdom of the serpent, lest they do more hurt than good with their zeal, and must not cast pearls before swine. 2. The rage and enmity of the Jews against him: Therefore did the rulers of the Jews persecute Jesus. See, (1.) How absurd and unreasonable their enmity to Christ was. Therefore, because he had made a poor sick man well, and so eased the public charge, upon which, it is likely, he had subsisted; therefore they persecuted him, because he did good in Israel. (2.) How bloody and cruel it was: They sought to slay him; nothing less than his blood, his life, would satisfy them. (3.) How it was varnished over with a colour of zeal for the honour of the sabbath; for this was the pretended crime, Because he had done these things on the sabbath day, as if that circumstance were enough to vitiate the best and most divine actions, and to render him obnoxious whose deeds were otherwise most meritorious. Thus hypocrites often cover their real enmity against the power of godliness with a pretended zeal for the form of it.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":77,"text":"two following verses","label":"John 5:15–16","href":"/jhn/5/#v15","status":"detected"},{"at":175,"text":"v. 15","label":"John 5:15","href":"/jhn/5/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.17.1","start":17,"end":17,"heading":"The doctrine laid down, by which he justified what he did on the sabbath day","excerpt":"I. The doctrine laid down, by which he justified what he did on the sabbath day (v. 17): He answered them. This supposes that he had something laid to his charge: or what they suggested one to another, when they sought to slay him (v. 16), he knew, and gave this reply to, My Father worketh hitherto, and I work. At other times, in answer to the like charge, he had pleaded the example of David's eating the show-bread, of the priests' slaying the sacrifices, and of the people's watering their cattle on the sabbath day; but here he goes higher and alleges the example of his Father and his divine authority; waiving all other pleas, he insists upon that which was instar omnium—equivalent to the whole, and abides by it, which he had mentioned, Matt. xii. 8. The Son of man is Lord even of the sabbath day; but he here enlarges on it. 1. He pleads that he was the Son of God, plainly intimated in his calling God his Father; and, if so, his holiness was unquestionable and his sovereignty incontestable; and he might make what alterations he pleased of the divine law. Surely they will reverence the Son, the heir of all things. 2. That he was a worker together with God. (1.) My Father worketh hitherto. The example of God's resting on the seventh day from all his work is, in the fourth commandment, made the ground of our observing it as a sabbath or day of rest. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":81,"text":"v. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"},{"at":232,"text":"v. 16","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":747,"text":"Matt. xii. 8","label":"Matthew 12:8","href":"/mat/12/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.17.2","start":17,"end":17,"heading":"","excerpt":"... Now God rested only from such work as he had done the six days before; otherwise he worketh hitherto, he is every day working, sabbath days and week-days, upholding and governing all the creatures, and concurring by his common providence to all the motions and operations of nature, to his own glory; therefore, when we are appointed to rest on the sabbath day, yet we are not restrained from doing that which has a direct tendency to the glory of God, as the man's carrying his bed had. (2.) I work; not only therefore I may work, like him, in doing good on sabbath days as well as other days, but I also work with him. As God created all things by Christ, so he supports and governs all by him, Heb. i. 3. This sets what he does above all exception; he that is so great a worker must needs be an uncontrollable governor; he that does all is Lord of all, and therefore Lord of the sabbath, which particular branch of his authority he would now assert, because he was shortly to show it further, in the change of the day from the seventh to the first.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":701,"text":"Heb. i. 3","label":"Hebrews 1:3","href":"/heb/1/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.18.1","start":18,"end":18,"heading":"The offence that was taken at his doctrine","excerpt":"II. The offence that was taken at his doctrine (v. 18): The Jews sought the more to kill him. His defence was made his offence, as if by justifying himself he had made bad worse. Note, Those that will not be enlightened by the word of Christ will be enraged and exasperated by it, and nothing more vexes the enemies of Christ than his asserting his authority; see Ps. ii. 3-5. They sought to kill him,\n\n1. Because he had broken the sabbath; for, let him say what he would in his own justification, they are resolved, right or wrong, to find him guilty of sabbath breaking. When malice and envy sit upon the bench, reason and justice may even be silent at the bar, for whatever they can say will undoubtedly be over-ruled.\n\n2. Not only so, but he had said also that God was his Father. Now they pretend a jealousy for God's honour, as before for the sabbath day, and charge Christ with it as a heinous crime that he made himself equal with God; and a heinous crime it had been if he had not really been so. It was the sin of Lucifer, I will be like the Most High. Now, (1.) This was justly inferred from what he said, that he was the Son of God, and that God was his Father, patera idion—his own Father; his, so as he was no one's else. He had said that he worked with his Father, by the same authority and power, and hereby he made himself equal with God. Ecce intelligunt Judæi, quod non intelligunt Ariani—Behold, the Jews understand what the Arians do not. (2.) Yet it was unjustly imputed to him as an offence that he equalled himself with God, for he was and is God, equal with the Father (Phil. ii. 6); and therefore Christ, in answer to this charge, does not except against the innuendo as strained or forced, makes out his claim and proves that he is equal with God in power and glory.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":48,"text":"v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":364,"text":"Ps. ii. 3-5","label":"Psalms 2:3–5","href":"/psa/2/#v3","status":"detected"},{"at":1595,"text":"Phil. ii. 6","label":"Philippians 2:6","href":"/php/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.19.1","start":19,"end":19,"heading":"In general","excerpt":"1. In general. He is one with the Father in all he does as Mediator, and there was a perfectly good understanding between them in the whole matter. It is ushered in with a solemn preface (v. 19): Verily, verily, I say unto you; I the Amen, the Amen, say it. This intimates that the things declared are, (1.) Very awful and great, and such as should command the most serious attention. (2.) Very sure, and such as should command an unfeigned assent. (3.) That they are matters purely of divine revelation; things which Christ has told us, and which we could not otherwise have come to the knowledge of. Two things he saith in general concerning the Son's oneness with the Father in working:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":188,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.19.2","start":19,"end":19,"heading":"That the Son conforms to the Father","excerpt":"[1.] That the Son conforms to the Father (v. 19): The Son can do nothing of himself but what he sees the Father do; for these things does the Son. The Lord Jesus, as Mediator, is First, Obedient to his Father's will; so entirely obedient that he can do nothing of himself, in the same sense as it is said, God cannot lie, cannot deny himself, which expresses the perfection of his truth, not any imperfection in his strength; so here, Christ was so entirely devoted to his Father's will that it was impossible for him in any thing to act separately. Secondly, He is observant of his Father's counsel; he can, he will, do nothing but what he sees the Father do. No man can find out the work of God, but the only-begotten Son, who lay in his bosom, sees what he does, is intimately acquainted with his purposes, and has the plan of them ever before him. What he did as Mediator, throughout his whole undertaking, was the exact transcript or counterpart of what the Father did; that is, what he designed, when he formed the plan of our redemption in his eternal counsels, and settled those measures in every thing which never could be broken, nor ever needed to be altered. It was the copy of that great original; it was Christ's faithfulness, as it was Moses's, that he did all according to the pattern shown him in the mount. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":42,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.19.3","start":19,"end":19,"heading":"","excerpt":"... This is expressed in the present tense, what he sees the Father do, for the same reason that, when he was here upon earth, it was said, He is in heaven (ch. iii. 13), and is in the bosom of the Father (ch. i. 18); as he was even then by his divine nature present in heaven, so the things done in heaven were present to his knowledge. What the Father did in his counsels, the Son had ever in his view, and still he had his eye upon it, as David in spirit spoke of him, I have set the Lord always before me, Ps. xvi. 8. Thirdly, Yet he is equal with the Father in working; for what things soever the Father does these also does the Son likewise; he did the same things, not such things, but tauta, the same things; and he did them in the same manner, homoios, likewise, with the same authority, and liberty, and wisdom, the same energy and efficacy. Does the Father enact, repeal, and alter, positive laws? Does he over-rule the course of nature, know men's hearts? So does the Son. The power of the Mediator is a divine power.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":157,"text":"ch. iii. 13","label":"John 3:13","href":"/jhn/3/#v13","status":"detected"},{"at":206,"text":"ch. i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":510,"text":"Ps. xvi. 8","label":"Psalms 16:8","href":"/psa/16/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.20.1","start":20,"end":20,"heading":"That the Father communicates to the Son","excerpt":"[2.] That the Father communicates to the Son, v. 20. Observe,\n\nFirst, The inducement to it: The Father loveth the Son; he declared, This is my beloved Son. He had not only a good will to the undertaking, but an infinite complacency in the undertaker. Christ was now hated of men, one whom the nation abhorred (Isa. xlix. 7); but he comforted himself with this, that his Father loved him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":46,"text":"v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"},{"at":310,"text":"Isa. xlix. 7","label":"Isaiah 49:7","href":"/isa/49/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.20.2","start":20,"end":20,"heading":"The instances of it","excerpt":"Secondly, The instances of it. He shows it, 1. In what he does communicate to him: He shows him all things that himself doth. The Father's measures in making and ruling the world are shown to the Son, that he may take the same measures in framing and governing the church, which work was to be a duplicate of the work of creation and providence, and it is therefore called the world to come. He shows him all things ha autos poiei—which he does, that is, which the Son does, so it might be construed; all that the Son does is by direction from the Father; he shows him. 2. In what he will communicate; he will show him, that is, will appoint and direct him to do greater works than these. (1.) Works of greater power than the curing of the impotent man; for he should raise the dead, and should himself rise from the dead. By the power of nature, with the use of means, a disease may possibly in time be cured; but nature can never, by the use of any means, in any time raise the dead. (2.) Works of greater authority than warranting the man to carry his bed on the sabbath day. They thought this a daring attempt; but what was this to his abrogating the whole ceremonial law, and instituting new ordinances, which he would shortly do, \"that you may marvel!\" Now they looked upon his works with contempt and indignation, but he will shortly do that which they will look upon with amazement, Luke vii. 16. Many are brought to marvel at Christ's works, whereby he has the honour of them, who are not brought to believe, by which they would have the benefit of them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":1391,"text":"Luke vii. 16","label":"Luke 7:16","href":"/luk/7/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.21.1","start":21,"end":21,"heading":"Observe what is here said concerning the Mediator's power to raise the dead and give life","excerpt":"(1.) Observe what is here said concerning the Mediator's power to raise the dead and give life. See [1.] His authority to do it (v. 21): As the Father raiseth up the dead, so the Son quickeneth whom he will. First, It is God's prerogative to raise the dead, and give life, even his who first breathed into man the breath of life, and so made him a living soul; see Deut. xxxii. 30; 1 Sam. ii. 6; Ps. lxviii. 20; Rom. iv. 17. This God had done by the prophets Elijah and Elisha, and it was a confirmation of their mission. A resurrection from the dead never lay in the common road of nature, nor ever fell within the thought of those that studied only the compass of nature's power, one of whose received axioms was point blank against it: A privatione ad habitum non datur regressus—Existence, when once extinguished, cannot be rekindled. It was therefore ridiculed at Athens as an absurd thing, Acts xvii. 32. It is purely the work of a divine power, and the knowledge of it purely by divine revelation. This the Jews would own. Secondly, The Mediator is invested with this prerogative: He quickens whom he will; raises to life whom he pleases, and when he pleases. He does not enliven things by natural necessity, as the sun does, whose beams revive of course; but he acts as a free agent, has the dispensing of his power in his own hand, and is never either constrained, or restrained, in the use of it. As he has the power, so he has the wisdom and sovereignty, of a God; has the key of the grave and of death (Rev. i. 18), not as a servant, to open and shut as he is bidden, for he has it as the key of David, which he is master of, Rev. iii. 7. An absolute prince is described by this (Dan. v. 19): Whom he would he slew or kept alive; it is true of Christ without hyperbole.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":129,"text":"v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":365,"text":"Deut. xxxii. 30","label":"Deuteronomy 32:30","href":"/deu/32/#v30","status":"detected"},{"at":382,"text":"1 Sam. ii. 6","label":"1 Samuel 2:6","href":"/1sa/2/#v6","status":"detected"},{"at":396,"text":"Ps. lxviii. 20","label":"Psalms 68:20","href":"/psa/68/#v20","status":"detected"},{"at":412,"text":"Rom. iv. 17","label":"Romans 4:17","href":"/rom/4/#v17","status":"detected"},{"at":896,"text":"Acts xvii. 32","label":"Acts 17:32","href":"/act/17/#v32","status":"detected"},{"at":1515,"text":"Rev. i. 18","label":"Revelation 1:18","href":"/rev/1/#v18","status":"detected"},{"at":1638,"text":"Rev. iii. 7","label":"Revelation 3:7","href":"/rev/3/#v7","status":"detected"},{"at":1692,"text":"Dan. v. 19","label":"Daniel 5:19","href":"/dan/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.22.1","start":22,"end":22,"heading":"Christ's commission or delegation to the office of a judge, which is twice spoken of here","excerpt":"[1.] Christ's commission or delegation to the office of a judge, which is twice spoken of here (v. 22): He hath committed all judgment to the Son; and again (v. 27): he hath given him authority.\n\nFirst, The Father judges no man; not that the Father hath resigned the government, but he is pleased to govern by Jesus Christ; so that man is not under the terror of dealing with God immediately, but has the comfort of access to him by a Mediator. Having made us, he may do what he pleases with us, as the potter with the clay; yet he does not take advantage of this, but draws us with the cords of a man. 2. He does not determine our everlasting condition by the covenant of innocency, nor take the advantage he has against us for the violation of that covenant. The Mediator having undertaken to make a vicarious satisfaction, the matter is referred to him, and God is willing to enter upon a new treaty; not under the law of the Creator, but the grace of the Redeemer.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":96,"text":"v. 22","label":"John 5:22","href":"/jhn/5/#v22","status":"detected"},{"at":158,"text":"v. 27","label":"John 5:27","href":"/jhn/5/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.22.2","start":22,"end":22,"heading":"He has committed all judgment to the Son, has constituted him Lord of all","excerpt":"Secondly, He has committed all judgment to the Son, has constituted him Lord of all (Acts x. 36; Rom. xiv. 9), as Joseph in Egypt, Gen. xli. 40. This was prophesied of, Ps. lxxii. 1; Isa. xii. 3, 4; Jer. xxiii. 5; Mic. v. 1-4; Ps. lxvii. 4; xcvi. 13; xcviii. 9. All judgment is committed to our Lord Jesus; for 1. He is entrusted with the administration of the providential kingdom, is head over all things (Eph. i. 11), head of every man, 1 Cor. xii. 3. All things consist by him, Col. i. 17. 2. He is empowered to make laws immediately to bind conscience. I say unto you is now the form in which the statues of the kingdom of heaven run. Be it enacted by the Lord Jesus, and by his authority. All the acts now in force are touched with his sceptre. 3. He is authorized to appoint and settle the terms of the new covenant, and to draw up the articles of peace between God and man; it is God in Christ that reconciles the world, and to him he has given power to confer eternal life. The book of life is the Lamb's book; by his award we must stand or fall. 4. He is commissioned to carry on and complete the war with the powers of darkness; to cast out and give judgment against the prince of this world, ch. xii. 31. He is commissioned not only to judge, but to make war, Rev. xix. 11. All that will fight for God against Satan must enlist themselves under his banner. 5. He is constituted sole manager of the judgment of the great day. The ancients generally understood these words of that crowning act of his judicial power. The final and universal judgment is committed to the Son of man; the tribunal is his, it is the judgment-seat of Christ; the retinue is his, his mighty angels; he will try the causes, and pass the sentence. Acts xvii. 31.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":85,"text":"Acts x. 36","label":"Acts 10:36","href":"/act/10/#v36","status":"detected"},{"at":97,"text":"Rom. xiv. 9","label":"Romans 14:9","href":"/rom/14/#v9","status":"detected"},{"at":131,"text":"Gen. xli. 40","label":"Genesis 41:40","href":"/gen/41/#v40","status":"detected"},{"at":169,"text":"Ps. lxxii. 1","label":"Psalms 72:1","href":"/psa/72/#v1","status":"detected"},{"at":183,"text":"Isa. xii. 3, 4","label":"Isaiah 12:3–4","href":"/isa/12/#v3","status":"detected"},{"at":199,"text":"Jer. xxiii. 5","label":"Jeremiah 23:5","href":"/jer/23/#v5","status":"detected"},{"at":214,"text":"Mic. v. 1-4","label":"Micah 5:1–4","href":"/mic/5/#v1","status":"detected"},{"at":227,"text":"Ps. lxvii. 4","label":"Psalms 67:4","href":"/psa/67/#v4","status":"detected"},{"at":241,"text":"xcvi. 13","label":"Psalms 96:13","href":"/psa/96/#v13","status":"detected"},{"at":251,"text":"xcviii. 9","label":"Psalms 98:9","href":"/psa/98/#v9","status":"detected"},{"at":408,"text":"Eph. i. 11","label":"Ephesians 1:11","href":"/eph/1/#v11","status":"detected"},{"at":440,"text":"1 Cor. xii. 3","label":"1 Corinthians 12:3","href":"/1co/12/#v3","status":"detected"},{"at":482,"text":"Col. i. 17","label":"Colossians 1:17","href":"/col/1/#v17","status":"detected"},{"at":1204,"text":"ch. xii. 31","label":"John 12:31","href":"/jhn/12/#v31","status":"detected"},{"at":1272,"text":"Rev. xix. 11","label":"Revelation 19:11","href":"/rev/19/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.22-24.1","start":22,"end":24,"heading":"Observe what is here said concerning the Mediator's authority to execute judgment","excerpt":"(2.) Observe what is here said concerning the Mediator's authority to execute judgment, v. 22-24, 27. As he has an almighty power, so he has a sovereign jurisdiction; and who so fit to preside in the great affairs of the other life as he who is the Father and fountain of life? Here is,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":88,"text":"v. 22-24, 27","label":"John 5:22–24","href":"/jhn/5/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.23.1","start":23,"end":23,"heading":"That all men should honour the Son","excerpt":"Secondly, That all men should honour the Son, v. 23. The honouring of Jesus Christ is here spoken of as God's great design (the Son intended to glorify the Father, and therefore the Father intended to glorify the Son, ch. xii. 32); and as man's great duty, in compliance with that design. If God will have the Son honoured, it is the duty of all to whom he is made known to honour him. Observe here, 1. The respect that is to be paid to our Lord Jesus: We must honour the Son, must look upon him as one that is to be honoured, both on account of his transcendent excellences and perfections in himself, and of the relations he stands in to us, and must study to give him honour accordingly; must confess that he is Lord, and worship him; must honour him who was dishonoured for us. 2. The degree of it: Even as they honour the Father. This supposes it to be our duty to honour the Father; for revealed religion is founded on natural religion, and directs us to honour the Son, to honour him with divine honour; we must honour the Redeemer with the same honour with which we honour the Creator. So far was it from blasphemy for him to make himself equal with God that it is the highest injury that can be for us to make him otherwise. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":46,"text":"v. 23","label":"John 5:23","href":"/jhn/5/#v23","status":"detected"},{"at":218,"text":"ch. xii. 32","label":"John 12:32","href":"/jhn/12/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.23.2","start":23,"end":23,"heading":"","excerpt":"... The truths and laws of the Christian religion, so far as they are revealed, are as sacred and honourable as those of natural religion, and to be equally had in estimation; for we lie under the same obligations to Christ, the Author of our being; and have as necessary a dependence upon the Redeemer's grace as upon the Creator's providence, which is a sufficient ground for this law—to honour the Son as we honour the Father. To enforce this law, it is added, He that honours not the Son honours not the Father who has sent him. Some pretend a reverence for the Creator, and speak honourably of him, who make light of the Redeemer, and speak contemptibly of him; but let such know that the honours and interests of the Father and Son are so inseparably twisted and interwoven that the Father never reckons himself honoured by any that dishonour the Son. Note, (1.) Indignities done to the Lord Jesus reflect upon God himself, and will so be construed and reckoned for in the court of heaven. The Son having so far espoused the Father's honour as to take to himself the reproaches cast on him (Rom. xv. 3), the Father does no less espouse the Son's honour, and counts himself struck at through him. (2.) The reason of this is because the Son is sent and commissioned by the Father; it is the Father who hath sent him. Affronts to an ambassador are justly resented by the prince that sends him. And by this rule those who truly honour the Son honour the Father also; see Phil. ii. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":1097,"text":"Rom. xv. 3","label":"Romans 15:3","href":"/rom/15/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.24.1","start":24,"end":24,"heading":"","excerpt":"[3.] Here is the rule by which the Son goes in executing this commission, so those words seem to come in (v. 24): He that heareth and believeth hath everlasting life. Here we have the substance of the whole gospel; the preface commands attention to a thing most weighty, and assent to a thing most certain: \"Verily, verily, I say unto you, I, to whom you hear all judgment is committed, I, in whose lips is a divine sentence; take from me the Christian's character and charter.\"\n\nFirst, The character of a Christian: He that heareth my word, and believeth on him that sent me. To be a Christian indeed is, 1. To hear the word of Christ. It is not enough to be within hearing of it, but we must attend on it, as scholars on the instructions of their teachers; and attend to it, as servants to the commands of their masters; we must hear and obey it, must abide by the gospel of Christ as the fixed rule of our faith and practice. 2. To believe on him that sent him; for Christ's design is to bring us to God; and, as he is the first original of all grace, so is he the last object of all faith. Christ is our way; God is our rest. We must believe on God as having sent Jesus Christ, and recommended himself to our faith and love, by manifesting his glory in the face of Jesus Christ (2 Cor. iv. 6), as his Father and our Father.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":106,"text":"v. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":1283,"text":"2 Cor. iv. 6","label":"2 Corinthians 4:6","href":"/2co/4/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.24.2","start":24,"end":24,"heading":"The charter of a Christian, in which all that are Christians indeed are interested","excerpt":"Secondly, The charter of a Christian, in which all that are Christians indeed are interested. See what we get by Christ. 1. A charter of pardon: He shall not come into condemnation. The grace of the gospel is a full discharge from the curse of the law. A believer shall not only not lie under condemnation eternally, but shall not come into condemnation now, not come into the danger of it (Rom. viii. 1), not come into judgment, not be so much as arraigned. 2. A charter of privileges: He is passed out of death to life, is invested in a present happiness in spiritual life and entitled to a future happiness in eternal life. The tenour of the first covenant was, Do this and live; the man that doeth them shall live in them. Now this proves Christ equal with the Father that he has power to propose the same benefit to the hearers of his word that had been proposed to the keepers of the old law, that is, life: Hear and live, believe and live, is what we may venture our souls upon, when we are disabled to do and live; see ch. xvii. 2.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":391,"text":"Rom. viii. 1","label":"Romans 8:1","href":"/rom/8/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.25.1","start":25,"end":25,"heading":"A resurrection that now is","excerpt":"First, A resurrection that now is (v. 29), a resurrection from the death of sin to the life of righteousness, by the power of Christ's grace. The hour is coming, and now is. It is a resurrection begun already, and further to be carried on, when the dead shall hear the voice of the Son of God. This is plainly distinguished from that in v. 28, which speaks of the resurrection at the end of time. This says nothing, as that does, of the dead in their graces, and of all of them, and their coming forth. Now, 1. Some think this was fulfilled in those whom he miraculously raised to life, Jairus's daughter, the widow's son, and Lazarus; and it is observable that all whom Christ raised were spoken to, as, Damsel, arise; Young man, arise; Lazarus, come forth; whereas those raised under the Old Testament were raised, not by a word, but other applications, 1 Kings xvii. 21; 2 Kings iv. 34; xiii. 21. Some understand it of those saints that rose with Christ; but we do not read of the voice of the Son of God calling them. But, 2. I rather understand it of the power of the doctrine of Christ, for the recovering and quickening of those that were dead in trespasses and sins, Eph. ii. 1. The hour was coming when dead souls should be made alive by the preaching of the gospel, and a spirit of life from God accompanying it: nay, it then was, while Christ was upon earth. It may refer especially to the calling of the Gentiles, which is said to be as life from the dead, and, some think, was prefigured by Ezekiel's vision (ch. xxxvii. 1), and foretold, Isa. xxvi. 19. Thy dead men shall live. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":35,"text":"v. 29","label":"John 5:29","href":"/jhn/5/#v29","status":"detected"},{"at":337,"text":"v. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":856,"text":"1 Kings xvii. 21","label":"1 Kings 17:21","href":"/1ki/17/#v21","status":"detected"},{"at":874,"text":"2 Kings iv. 34","label":"2 Kings 4:34","href":"/2ki/4/#v34","status":"detected"},{"at":890,"text":"xiii. 21","label":"2 Kings 13:21","href":"/2ki/13/#v21","status":"detected"},{"at":1175,"text":"Eph. ii. 1","label":"Ephesians 2:1","href":"/eph/2/#v1","status":"detected"},{"at":1522,"text":"ch. xxxvii. 1","label":"Ezekiel 37:1","href":"/ezk/37/#v1","status":"detected"},{"at":1552,"text":"Isa. xxvi. 19","label":"Isaiah 26:19","href":"/isa/26/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.25.2","start":25,"end":25,"heading":"","excerpt":"... But it is to be applied to all the wonderful success of the gospel, among both Jews and Gentiles; an hour which still is, and is still coming, till all the elect be effectually called. Note, (1.) Sinners are spiritually dead, destitute of spiritual life, sense, strength, and motion, dead to God, miserable, but neither sensible of their misery nor able to help themselves out of it. (2.) The conversion of a soul to God is its resurrection from death to life; then it begins to live when it begins to live to God, to breathe after him, and move towards him. (3.) It is by the voice of the Son of God that souls are raised to spiritual life; it is wrought by his power, and that power conveyed and communicated by his word: The dead shall hear, shall be made to hear, to understand, receive, and believe, the voice of the Son of God, to hear it as his voice; then the Spirit by it gives life, otherwise the letter kills. (4.) The voice of Christ must be heard by us, that we may live by it. They that hear, and attend to what they hear, shall live. Hear and your soul shall live, Isa. lv. 3.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.26.1","start":26,"end":26,"heading":"His ability to do it","excerpt":"[2.] His ability to do it. Therefore he has power to quicken whom he will as the Father does, because he has life in himself, as the Father has, v. 26. First, It is certain that the Father has life in himself. Not only he is a self-existent Being, who does not derive from, or depend upon, any other (Exod. iii. 14), but he is a sovereign giver of life; he has the disposal of life in himself; and of all good (for so life sometimes signifies); it is all derived from him, and dependent on him. He is to his creatures the fountain of life, and all good; author of their being and well-being; the living God, and the God of all living. Secondly, It is as certain that he has given to the Son to have life in himself. As the Father is the original of all natural life and good, being the great Creator, so the Son, as Redeemer, is the original of all spiritual life and good; is that to the church which the Father is to the world; see 1 Cor. viii. 6; Col. i. 19. The kingdom of grace, and all the life in that kingdom, are as fully and absolutely in the hand of the Redeemer as the kingdom of providence is in the hand of the Creator; and as God, who gives being to all things, has his being of himself, so Christ, who gives life, raised himself to life by his own power, ch. x. 18.\n\n[3.] His acting according to this authority and ability. Having life in himself, and being authorized to quicken whom he will, by virtue hereof there are, accordingly, two resurrections performed by his powerful word, both which are here spoken of:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":145,"text":"v. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"},{"at":301,"text":"Exod. iii. 14","label":"Exodus 3:14","href":"/exo/3/#v14","status":"detected"},{"at":934,"text":"1 Cor. viii. 6","label":"1 Corinthians 8:6","href":"/1co/8/#v6","status":"detected"},{"at":950,"text":"Col. i. 19","label":"Colossians 1:19","href":"/col/1/#v19","status":"detected"},{"at":1271,"text":"ch. x. 18","label":"John 10:18","href":"/jhn/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.27.1","start":27,"end":27,"heading":"He has given him authority to execute judgment also","excerpt":"Thirdly, He has given him authority to execute judgment also, v. 27. Observe, 1. What the authority is which our Redeemer is invested with: An authority to execute judgment; he has not only a legislative and judicial power, but an executive power too. The phrase here is used particularly for the judgment of condemnation, Jude 15. poiesai krisin—to execute judgment upon all; the same with his taking vengeance, 2 Thess. i. 8. The ruin of impenitent sinners comes from the hand of Christ; he that executes judgment upon them is the same that would have wrought salvation for them, which makes the sentence unexceptionable; and there is no relief against the sentence of the Redeemer; salvation itself cannot save those whom the Saviour condemns, which makes the ruin remediless. 2. Whence he has that authority: the Father gave it to him. Christ's authority as Mediator is delegated and derived; he acts as the Father's Viceregent, as the Lord's Anointed, the Lord's Christ. Now all this redounds very much to the honour of Christ, acquitting him from the guilt of blasphemy, in making himself equal with God; and very much to the comfort of all believers, who may with the greatest assurance venture their all in such hands.\n\n[2.] Here are the reasons (reasons of state) for which this commission was given him. He has all judgment committed to him for two reasons:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":62,"text":"v. 27","label":"John 5:27","href":"/jhn/5/#v27","status":"detected"},{"at":323,"text":"Jude 15","label":"Jude 1:15","href":"/jud/1/#v15","status":"detected"},{"at":413,"text":"2 Thess. i. 8","label":"2 Thessalonians 1:8","href":"/2th/1/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.27.2","start":27,"end":27,"heading":"Because he is the Son of man","excerpt":"First, Because he is the Son of man; which denotes these three things:—1. His humiliation and gracious condescension. Man is a worm, the son of man a worm; yet this was the nature, this the character, which the Redeemer assumed, in pursuance of the counsels of love; to this low estate he stooped, and submitted to all the mortifications attending it, because it was his Father's will; in recompence therefore of this wonderful obedience, God did thus dignify him. Because he condescended to be the Son of man, his Father made him Lord of all, Phil. ii. 8, 9. 2. His affinity and alliance to us. The Father has committed the government of the children of men to him, because, being the Son of man, he is of the same nature with those whom he is set over, and therefore the more unexceptionable, and the more acceptable, as a Judge. Their governor shall proceed from the midst of them, Jer. xxx. 21. Of this that law was typical; One of thy brethren shalt thou set king over thee, Deut. xvii. 15. 3. His being the Messiah promised. In that famous vision of his kingdom and glory, Dan. vii. 13, 14, he is called the Son of man; and Ps. viii. 4-6. Thou has made the Son of man have dominion over the works of thy hands. He is the Messiah, and therefore is invested with all this power. The Jews usually called the Christ the Son of David; but Christ usually called himself the Son of man, which was the more humble title, and bespeaks him a prince and Saviour, not the Jewish nation only, but to the whole race of mankind.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":544,"text":"Phil. ii. 8, 9","label":"Philippians 2:8–9","href":"/php/2/#v8","status":"detected"},{"at":885,"text":"Jer. xxx. 21","label":"Jeremiah 30:21","href":"/jer/30/#v21","status":"detected"},{"at":980,"text":"Deut. xvii. 15","label":"Deuteronomy 17:15","href":"/deu/17/#v15","status":"detected"},{"at":1079,"text":"Dan. vii. 13, 14","label":"Daniel 7:13–14","href":"/dan/7/#v13","status":"detected"},{"at":1130,"text":"Ps. viii. 4-6","label":"Psalms 8:4–6","href":"/psa/8/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.28-29.1","start":28,"end":29,"heading":"A resurrection yet to come","excerpt":"Secondly, A resurrection yet to come; this is spoken of, v. 28, 29, introduced with, \"Marvel not at this, which I have said of the first resurrection, do not reject it as incredible and absurd, for at the end of time you shall all see a more sensible and amazing proof of the power and authority of the Son of man.\" As his own resurrection was reserved to be the final and concluding proof of his personal commission, so the resurrection of all men is reserved to be a like proof of his commission to be executed by his spirit. Now observe here,\n\na. When this resurrection shall be: The hour is coming; it is fixed to an hour, so very punctual is this great appointment. The judgment is not adjourned sine die—to some time not yet pitched upon; no, he hath appointed a day. The hour is coming. (a.) It is not yet come, it is not the hour spoken of at v. 25, that is coming, and now is. Those erred dangerously who said that the resurrection was past already, 2 Tim. ii. 18, But, (b.) It will certainly come, it is coming on, nearer every day than other; it is at the door. How far off it is we know not; but we know that it is infallibly designed and unalterably determined.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":57,"text":"v. 28, 29","label":"John 5:28–29","href":"/jhn/5/#v28","status":"detected"},{"at":851,"text":"v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":959,"text":"2 Tim. ii. 18","label":"2 Timothy 2:18","href":"/2ti/2/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.28-29.2","start":28,"end":29,"heading":"Who shall be raised","excerpt":"b. Who shall be raised: All that are in the graves, all that have died from the beginning of time, and all that shall die to the end of time. It was said (Dan. xii. 2), Many shall arise; Christ here tells us that those many shall be all; all must appear before the Judge, and therefore all must be raised; every person, and the whole of every person; every soul shall return to its body, and every bone to its bone. The grave is the prison of dead bodies, where they are detained; their furnace, where they are consumed (Job xxiv. 19); yet, in prospect of their resurrection, we may call it their bed, where they sleep to be awaked again; their treasury, where they are laid up to be used again. Even those that are not put into graves shall arise; but, because most are put into graves, Christ uses this expression, all that are in the graves. The Jews used the word sheol for the grave, which signifies the state of the dead; all that are in that state shall hear.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":155,"text":"Dan. xii. 2","label":"Daniel 12:2","href":"/dan/12/#v2","status":"detected"},{"at":521,"text":"Job xxiv. 19","label":"Job 24:19","href":"/job/24/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.28-29.3","start":28,"end":29,"heading":"How they shall be raised","excerpt":"c. How they shall be raised. Two things are here told us:—(a.) The efficient of this resurrection: They shall hear his voice; that is, he shall cause them to hear it, as Lazarus was made to hear that word, Come forth; a divine power shall go along with the voice, to put life into them, and enable them to obey it. When Christ rose, there was no voice heard, not a word spoken, because he rose by his own power; but at the resurrection of the children of men we find three voices spoken of, 1 Thess. iv. 16. The Lord shall descend with a shout, the shout of a king, with the voice of the archangel; either Christ himself, the prince of the angels, or the commander-in-chief, under him, of the heavenly hosts; and with the trumpet of God: the soldier's trumpet sounding the alarm of war, the judge's trumpet publishing the summons to the court. (b.) The effect of it: They shall come forth out of their graves, as prisoners out of their prison-house; they shall arise out of the dust, and shake themselves from it; see Isa. lii. 1, 2, 11. But this is not all; they shall appear before Christ's tribunal, shall come forth as those that are to be tried, come forth to the bar, publicly to receive their doom.\n\nd. To what they shall be raised; to a different state of happiness or misery, according to their different character; to a state of retribution, according to what they did in the state of probation.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":491,"text":"1 Thess. iv. 16","label":"1 Thessalonians 4:16","href":"/1th/4/#v16","status":"detected"},{"at":1018,"text":"Isa. lii. 1, 2, 11","label":"Isaiah 52:1–2","href":"/isa/52/#v1","status":"detected"},{"at":1018,"text":"Isa. lii. 1, 2, 11","label":"Isaiah 52:11","href":"/isa/52/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.28-29.4","start":28,"end":29,"heading":"They that have done good shall come forth to the resurrection of life","excerpt":"(a.) They that have done good shall come forth to the resurrection of life; they shall live again, to live for ever. Note, [a.] Whatever name men are called by, or whatever plausible profession they make, it will be well in the great day with those only that have done good, have done that which is pleasing to God and profitable to others. [b.] The resurrection of the body will be a resurrection of life to all those, and those only, that have been sincere and constant in doing good. They shall not only be publicly acquitted, as a pardoned criminal, we say, has his life, but they shall be admitted into the presence of God, and that is life, it is better than life; they shall be attended with comforts in perfection. To live is to be happy, and they shall be advanced above the fear of death; that is life indeed in which mortality is for ever swallowed up.\n\n(b.) They that have done evil to the resurrection of damnation; they shall live again, to be for ever dying. The Pharisees thought that the resurrection pertained only to the just, but Christ here rectifies that mistake. Note, [a.] Evil doers, whatever they pretend, will be treated in the day of judgment as evil men. [b.] The resurrection will be to evil doers, who did not by repentance undo what they had done amiss, a resurrection of damnation. They shall come forth to be publicly convicted of rebellion against God, and publicly condemned to everlasting punishment; to be sentenced to it, and immediately sent to it without reprieve. Such will the resurrection be.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.30.1","start":30,"end":30,"heading":"By the Father's wisdom","excerpt":"First, By the Father's wisdom: I can of my ownself do nothing, nothing without the Father, but as I hear I judge, as he had said before (v. 19), The Son can do nothing but what he sees the Father do; so here, nothing but what he hears the Father say: As I hear, 1. From the secret eternal counsels of the Father, so I judge. Would we know what we may depend upon in our dealing with God? Hear the word of Christ. We need not dive into the divine counsels, those secret things which belong not to us, but attend to the revealed dictates of Christ's government and judgment, which will furnish us with an unerring guide; for what Christ has adjudged is an exact copy or counterpart of what the Father has decreed. 2. From the published records of the Old Testament. Christ, in all the execution of his undertaking, had an eye to the scripture, and made it his business to conform to this, and fulfil it: As it was written in the volume of the book. Thus he taught us to do nothing of ourselves, but, as we hear from the word of God, so to judge of things, and act accordingly.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":137,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.30.2","start":30,"end":30,"heading":"Here is the righteousness of his proceedings pursuant to this commission","excerpt":"[4.] Here is the righteousness of his proceedings pursuant to this commission, v. 30. All judgment being committed to him, we cannot but ask how he manages it. And here he answers, My judgment is just. All Christ's acts of government, both legislative and judicial, are exactly agreeable to the rules of equity; see Prov. viii. 8. There can lie no exceptions against any of the determinations of the Redeemer; and therefore, as there shall be no repeal of any of his statutes, so there shall be no appeal from any of his sentences. His judgments are certainly just, for they are directed,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":79,"text":"v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":316,"text":"Prov. viii. 8","label":"Proverbs 8:8","href":"/pro/8/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.31.1","start":31,"end":31,"heading":"He sets aside his own testimony of himself","excerpt":"I. He sets aside his own testimony of himself (v. 31): \"If I bear witness of myself, though it is infallibly true (ch. viii. 14), yet, according to the common rule of judgment among men, you will not admit it as legal proof, nor allow it to be given in evidence.\" Now, 1. This reflects reproach upon the sons of men, and their veracity and integrity. Surely we may say deliberately, what David said in haste, All men are liars, else it would never have been such a received maxim that a man's testimony of himself is suspicious, and not to be relied on; it is a sign that self-love is stronger than the love of truth. And yet, 2. It reflects honour on the Son of God, and bespeaks his wonderful condescension, that, though he is the faithful witness, the truth itself, who may challenge to be credited upon his honour, and his own single testimony, yet he is pleased to waive his privilege, and, for the confirmation of our faith, refers himself to his vouchers, that we may have full satisfaction.\n\nII. He produces other witnesses that bear testimony to him that he was sent of God.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":47,"text":"v. 31","label":"John 5:31","href":"/jhn/5/#v31","status":"detected"},{"at":115,"text":"ch. viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.32.1","start":32,"end":32,"heading":"The Father himself bore testimony to him","excerpt":"1. The Father himself bore testimony to him (v. 32): There is another that beareth witness. I take this to be meant of God the Father, for Christ mentions his testimony with his own (ch. viii. 18): I bear witness of myself, and the Father beareth witness of me. Observe,\n\n(1.) The seal which the Father put to his commission: He beareth witness of me, not only has done so by a voice from heaven, but still does so by the tokens of his presence with me. See who they are to whom God will bear witness. [1.] Those whom he sends and employs; where he gives commissions he give credentials. [2.] Those who bear witness to him; so Christ did. God will own and honour those that own and honour him. [3.] Those who decline bearing witness of themselves; so Christ did. God will take care that those who humble and abase themselves, and seek not their own glory, shall not lose by it.\n\n(2.) The satisfaction Christ had in this testimony: \"I know that the witness which he witnesseth of me is true. I am very well assured that I have a divine mission, and do not in the least hesitate concerning it; thus he had the witness in himself.\" The devil tempted him to question his being the Son of God, but he never yielded.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":45,"text":"v. 32","label":"John 5:32","href":"/jhn/5/#v32","status":"detected"},{"at":183,"text":"ch. viii. 18","label":"John 8:18","href":"/jhn/8/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.33.1","start":33,"end":33,"heading":"John Baptist witnessed to Christ","excerpt":"2. John Baptist witnessed to Christ, v. 33, &c. John came to bear witness of the light (ch. i. 7); his business was to prepare his way, and direct people to him: Behold the Lamb of God.\n\n(1.) Now the testimony of John was, [1.] A solemn and public testimony: \"You sent an embassy of priests and Levites to John, which gave him an opportunity of publishing what he had to say; it was not a popular, but a judicial testimony.\" [2.] It was a true testimony: He bore witness to the truth, as a witness ought to do, the whole truth, and nothing but the truth. Christ does not say, He bore witness to me (though every one knew he did), but, like an honest man, He bore witness to the truth. Now John was confessedly such a holy, good man, so mortified to the world, and so conversant with divine things, that it could not be imagined he should be guilty of such a forgery and imposture as to say what he did concerning Christ if it had not been so, and if he had not been sure of it.\n\n(2.) Two things are added concerning John's testimony:—","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":37,"text":"v. 33","label":"John 5:33","href":"/jhn/5/#v33","status":"detected"},{"at":88,"text":"ch. i. 7","label":"John 1:7","href":"/jhn/1/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.34.1","start":34,"end":34,"heading":"That it was a testimony ex abundanti","excerpt":"[1.] That it was a testimony ex abundanti—more than he needed to vouch (v. 34): I receive not testimony from man. Though Christ saw fit to quote John's testimony, it was with a protestation that it shall not be deemed or construed so as to prejudice the prerogative of his self-sufficiency. Christ needs no letters or commendation, no testimonials or certificates, but what his own worth and excellency bring with him; why then did Christ here urge the testimony of John? Why, these things I say, that you may be saved. This he aimed at in all this discourse, to save not his own life, but the souls of others; he produced John's testimony because, being one of themselves, it was to be hoped that they would hearken to it. Note, First, Christ desires and designs the salvation even of his enemies and persecutors. Secondly, The word of Christ is the ordinary means of salvation. Thirdly, Christ in his word considers our infirmities and condescends to our capacities, consulting not so much what it befits so great a prince to say as what we can bear, and what will be most likely to do us good.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":72,"text":"v. 34","label":"John 5:34","href":"/jhn/5/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.35.1","start":35,"end":35,"heading":"That it was a testimony ad hominem","excerpt":"[2.] That it was a testimony ad hominem—to the man, because John Baptist was one whom they had a respect for (v. 35): He was a light among you.\n\nFirst, The character of John Baptist: He was a burning and a shining light. Christ often spoke honourably of John; he was now in prison under a cloud, yet Christ gives him his due praise, which we must be ready to do to all that faithfully serve God. 1. He was a light, not phos—lux, light (so Christ was the light), but lyknos—lucerna, a luminary, a derived subordinate light. His office was to enlighten a dark world with notices of the Messiah's approach, to whom he was as the morning star. 2. He was a burning light, which denotes sincerity; painted fire may be made to shine, but that which burns is true fire. It denotes also his activity, zeal, and fervency, burning in love to God and the souls of men; fire is always working on itself or something else, so is a good minister. 3. He was a shining light, which denotes either his exemplary conversation, in which our light should shine (Matt. v. 16), or an eminent diffusive influence. He was illustrious in the sight of others; though he affected obscurity and retirement, and was in the deserts, yet such were his doctrine, his baptism, his life, that he became very remarkable, and attracted the eyes of the nation.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":110,"text":"v. 35","label":"John 5:35","href":"/jhn/5/#v35","status":"detected"},{"at":1041,"text":"Matt. v. 16","label":"Matthew 5:16","href":"/mat/5/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.35.2","start":35,"end":35,"heading":"The affections of the people to him","excerpt":"Secondly, The affections of the people to him: you were willing for a season to rejoice in his light. 1. It was a transport that they were in, upon the appearing of John: \"You were willing— ethelesate, you delighted to rejoice in his light; you were very proud that you had such a man among you, who was the honour of your country; you were willing agalliasthenai—willing to dance, and make a noise about this light, as boys about a bonfire.\" 2. It was but transient, and soon over: \"You were fond of him, pros horan—for an hour, for a season, as little children are fond of a new thing, you were pleased with John awhile, but soon grew weary of him and his ministry, and said that he had a devil, and now you have him in prison.\" Note, Many, that seem to be affected and pleased with the gospel at first, afterwards despise and reject it; it is common for forward and noisy professors to cool and fall off. These here rejoiced in John's light, but never walked in it, and therefore did not keep to it; they were like the stony ground. While Herod was a friend to John Baptist, the people caressed him; but when he fell under Herod's frowns he lost their favours: \"You were willing to countenance John, pros horan that is, for temporal ends\" (so some take it); \"you were glad of him, in hopes to make a tool of him, by his interest and under the shelter of his name to have shaken off the Roman yoke, and recovered the civil liberty and honour of your country.\" Now, (1.) Christ mentions their respect to John, to condemn them for their present opposition to himself, to whom John bore witness. If they had continued their veneration for John, as they ought to have done, they would have embraced Christ. (2.) He mentions the passing away of their respect, to justify God in depriving them, as he had now done, of John's ministry, and putting that light under a bushel.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.36.1","start":36,"end":36,"heading":"Christ's own works witnessed to him","excerpt":"3. Christ's own works witnessed to him (v. 36): I have a testimony greater than that of John; for if we believe the witness of men sent of God, as John was, the witness of God immediately, and not by the ministry of men, is greater, 1 John v. 9. Observe, Though the witness of John was a less cogent and less considerable witness, yet our Lord was pleased to make use of it. We must be glad of all the supports that offer themselves for the confirmation of our faith, though they may not amount to a demonstration, and we must not invalidate any, under pretence that there are others more conclusive; we have occasion for them all. Now this greater testimony was that of the works which his Father had given him to finish. That is, (1.) In general the whole course of his life and ministry—his revealing God and his will to us, setting up his kingdom among men, reforming the world, destroying Satan's kingdom, restoring fallen man to his primitive purity and felicity, and shedding abroad in men's hearts the love of God and of one another—all that work of which he said when he died, It is finished, it was all, from first to last, opus Deo dignum—a work worthy of God; all he said and did was holy and heavenly, and a divine purity, power, and grace shone in it, proving abundantly that he was sent of God. (2.) In particular. The miracles he wrought for the proof of his divine mission witnessed of him. Now it is here said, [1.] That these works were given him by the Father, that is, he was both appointed and empowered to work them; for, as Mediator, he derived both commission and strength from his Father. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":40,"text":"v. 36","label":"John 5:36","href":"/jhn/5/#v36","status":"detected"},{"at":233,"text":"1 John v. 9","label":"1 John 5:9","href":"/1jn/5/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.36.2","start":36,"end":36,"heading":"","excerpt":"... [2.] They were given to him to finish; he must do all those works of wonder which the counsel and foreknowledge of God had before determined to be done; and his finishing them proves a divine power; for as for God his work is perfect. [3.] These works did bear witness of him, did prove that he was sent of God, and that what he said concerning himself was true; see Heb. ii. 4; Acts ii. 22. That the Father had sent him as a Father, not as a master sends his servant on an errand, but as a father sends his son to take possession for himself; if God had not sent him, he would not have seconded him, would not have sealed him, as he did by the works he gave him to do; for the world's Creator will never be its deceiver.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":371,"text":"Heb. ii. 4","label":"Hebrews 2:4","href":"/heb/2/#v4","status":"detected"},{"at":383,"text":"Acts ii. 22","label":"Acts 2:22","href":"/act/2/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.37.1","start":37,"end":37,"heading":"He produces, more fully than before, his Father's testimony concerning him","excerpt":"4. He produces, more fully than before, his Father's testimony concerning him (v. 37): The Father that sent me hath borne witness of me. The prince is not accustomed to follow his ambassador himself, to confirm his commission viva voce—by speaking; but God was pleased to bear witness of his Son himself by a voice from heaven at his baptism (Matt. iii. 17): This is my ambassador, This is my beloved Son. The Jews reckoned Bath-kol;—the daughter of a voice, a voice from heaven, one of the ways by which God made known his mind; and in that way he had owned Christ publicly and solemnly, and repeated it, Matt. xvii. 5. Note, (1.) Those whom God sends he will bear witness of; where he gives a commission, he will not fail to seal it; he that never left himself without witness (Acts xiv. 17) will never leave any of his servants so, who go upon his errand. (2.) Where God demands belief, he will not fail to give sufficient evidence, as he has done concerning Christ. That which was to be witnessed concerning Christ was chiefly this, that the God we had offended was willing to accept of him as a Mediator. Now concerning this he has himself given us full satisfaction (and he was fittest to do it), declaring himself well-pleased in him; if we be so, the work is done. Now, it might be suggested, if God himself thus bore witness of Christ, how came it to pass that he was not universally received by the Jewish nation and their rulers? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":79,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"},{"at":343,"text":"Matt. iii. 17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"},{"at":606,"text":"Matt. xvii. 5","label":"Matthew 17:5","href":"/mat/17/#v5","status":"detected"},{"at":780,"text":"Acts xiv. 17","label":"Acts 14:17","href":"/act/14/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.37.2","start":37,"end":37,"heading":"","excerpt":"... To this Christ here answers that it was not to be thought strange, nor could their infidelity weaken his credibility, for two reasons:—[1.] Because they were not acquainted with such extraordinary revelations of God and his will: You have neither heard his voice at any time, nor seen his shape, or appearance. They showed themselves to be as ignorant of God, though they professed relation to him, as we are of a man we never either saw or heard. \"But why do I talk to you of God's bearing witness of me? He is one you know nothing of, nor have any acquaintance or communion with.\" Note, Ignorance of God is the true reason of men's rejecting the record he has given concerning his Son. A right understanding of natural religion would discover to us such admirable congruities in the Christian religion as would greatly dispose our minds to the entertainment of it. Some give this sense of it: \"The Father bore witness of me by a voice, and the descent of a dove, which is such an extraordinary thing that you never saw or heard the like; and yet for my sake there was such a voice and appearance; yea, and you might have heard that voice, you might have seen that appearance, as others did, if you had closely attended the ministry of John, but by slighting it you missed of that testimony.\" [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, v. 38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":1447,"text":"v. 38","label":"John 5:38","href":"/jhn/5/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.38.1","start":38,"end":38,"heading":"","excerpt":"... But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom. iii. 2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. There was so much said in the Old Testament concerning Christ, to direct people when and where to look for him, and so to facilitate the discovery of him, that, if they had duly considered these things, they could not have avoided the conviction of Christ's being sent of God; so that their not believing in Christ was a certain sign that the word of God did not abide in them. Note, The in-dwelling of the word, and Spirit, and grace of God in us, is best tried by its effects, particularly by our receiving what he sends, the commands, the messengers, the providences he sends, especially Christ whom he hath sent.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":297,"text":"Rom. iii. 2","label":"Romans 3:2","href":"/rom/3/#v2","status":"detected"},{"at":880,"text":"ch. vii. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.38.2","start":38,"end":38,"heading":"","excerpt":"... [2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, v. 38. They had the scriptures of the Old Testament; might they not by them be disposed to receive Christ? Yes, if they had had their due influence upon them. But, First, The word of God was not in them; it was among them, in their country, in their hands, but not in them, in their hearts; not ruling in their souls, but only shining in their eyes and sounding in their ears. What did it avail them that they had the oracles of God committed to them (Rom. iii. 2), when they had not these oracles commanding in them? If they had, they would readily have embraced Christ. Secondly, It did not abide. Many have the word of God coming into them, and making some impressions for awhile, but it does not abide with them; it is not constantly in them, as a man at home, but only now and then, as a wayfaring man. If the word abide in us, if we converse with it by frequent meditation, consult with it upon every occasion, and conform to it in our conversation, we shall then readily receive the witness of the Father concerning Christ; see ch. vii. 17. But how did it appear that they had not the word of God abiding in them? It appeared by this, Whom he hath sent, him ye believe not. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":153,"text":"v. 38","label":"John 5:38","href":"/jhn/5/#v38","status":"detected"},{"at":605,"text":"Rom. iii. 2","label":"Romans 3:2","href":"/rom/3/#v2","status":"detected"},{"at":1188,"text":"ch. vii. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.39.1","start":39,"end":39,"heading":"","excerpt":"5. The last witness he calls is the Old Testament, which witnessed of him, and to it he appeals (v. 39, &c.): Search the scriptures, ereunate.\n\n(1.) This may be read, either, [1.] \"You search the scriptures, and you do well to do so; you read them daily in your synagogues, you have rabbies, and doctors, and scribes, that make it their business to study them, and criticize upon them.\" The Jews boasted of the flourishing of scripture-learning in the days of Hillel, who died about twelve years after Christ's birth, and reckoned some of those who were then members of the sanhedrim the beauties of their wisdom and the glories of their law; and Christ owns that they did indeed search the scriptures, but it was in search of their own glory: \"You search the scriptures, and therefore, if you were not wilfully blind, you would believe in me.\" Note, It is possible for men to be very studious in the letter of the scripture, and yet to be strangers to the power and influence of it. Or, [2.] As we read it: Search the scriptures; and so, First, It was spoken to them in the nature of an appeal: \"You profess to receive and believe the scripture; here I will join issue with you, let this be the judge, provided you will not rest in the letter\" (hærere in cortice), \"but will search into it.\" Note, when appeals are made to the scriptures, they must be searched. Search the whole book of scripture throughout, compare one passage with another, and explain one by another. We must likewise search particular passages to the bottom, and see not what they seem to say prima facie—at the first appearance, but what they say indeed. Secondly, It is spoken to us in the nature of an advice, or a command to all Christians to search the scriptures. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":97,"text":"v. 39","label":"John 5:39","href":"/jhn/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.39.2","start":39,"end":39,"heading":"","excerpt":"... Note, All those who would find Christ must search the scriptures; not only read them, and hear them, but search them, which denotes, 1. Diligence in seeking, labour, and study, and close application of mind. 2. Desire and design of finding. We must aim at some spiritual benefit and advantage in reading and studying the scripture, and often ask, \"What am I now searching for?\" We must search as for hidden treasures (Prov. ii. 4), as those that sink for gold or silver, or that dive for pearl, Job xxviii. 1-11. This ennobled the Bereans, Acts xvii. 11.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":422,"text":"Prov. ii. 4","label":"Proverbs 2:4","href":"/pro/2/#v4","status":"detected"},{"at":499,"text":"Job xxviii. 1-11","label":"Job 28:1–11","href":"/job/28/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.39.3","start":39,"end":39,"heading":"","excerpt":"(2.) Now there are two things which we are here directed to have in our eye, in our searching the scripture: heaven our end, and Christ our way. [1.] We must search the scriptures for heaven as our great end: For in them you think you have eternal life. The scripture assures us of an eternal state set before us, and offers to us an eternal life in that state: it contains the chart that describes it, the charter that conveys it, the direction in the way that leads to it, and the foundation upon which the hope of it is built; and this is worth searching for where we are sure to find it. But to the Jews Christ saith only, You think you have eternal life in the scriptures, because, though they did retain the belief and hope of eternal life, and grounded their expectations of it upon the scriptures, yet herein they missed it, that they looked for it by the bare reading and studying of the scripture. It was a common but corrupt saying among them, He that has the words of the law has eternal life; they thought they were sure of heaven if they could say by heart, or rather by rote, such and such passages of scripture as they were directed to by the tradition of the elders; as they thought all the vulgar cursed because they did not thus know the law (ch. vii. 49), so they concluded all the learned undoubtedly blessed. [2.] We must search the scriptures for Christ, as the new and living way that leads to this end. These are they, the great and principal witnesses, that testify of me. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":1262,"text":"ch. vii. 49","label":"John 7:49","href":"/jhn/7/#v49","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.39.4","start":39,"end":39,"heading":"","excerpt":"... Note, First, The scriptures, even those of the Old Testament, testify of Christ, and by them God bears witness to him. The Spirit of Christ in the prophets testified beforehand of him (1 Pet. i. 11), the purposes and promises of God concerning him, and the previous notices of him. The Jews knew very well that the Old Testament testified of the Messiah, and were critical in their remarks upon the passages that looked that way; and yet were careless, and wretchedly overseen, in the application of them. Secondly, Therefore we must search the scriptures, and may hope to find eternal life in that search, because they testify of Christ; for this is life eternal, to know him; see 1 John v. 11. Christ is the treasure hid in the field of the scriptures, the water in those wells, the milk in those breasts.\n\n(3.) To this testimony he annexes a reproof of their infidelity and wickedness in four instances; particularly,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":189,"text":"1 Pet. i. 11","label":"1 Peter 1:11","href":"/1pe/1/#v11","status":"detected"},{"at":686,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.40.1","start":40,"end":40,"heading":"Their neglect of him and his doctrine","excerpt":"[1.] Their neglect of him and his doctrine: \"You will not come tome, that you might have life, v. 40. You search the scriptures, you believe the prophets, who you cannot but see testify of me; and yet you will not come to me, to whom they direct you.\" Their estrangement from Christ was the fault not so much of their understandings as of their wills. This is expressed as a complaint; Christ offered life, and it was not accepted. Note, First, There is life to be had with Jesus Christ for poor souls; we may have life, the life of pardon and grace, and comfort and glory: life is the perfection of our being, and inclusive of all happiness; and Christ is our life. Secondly, Those that would have this life must come to Jesus Christ for it; we may have it for the coming for. It supposes an assent of the understanding to the doctrine of Christ and the record given concerning him; it lies in the consent of the will to his government and grace, and it produces an answerable compliance in the affections and actions. Thirdly, The only reason why sinners die is because they will not come to Christ for life and happiness; it is not because they cannot, but because they will not. They will neither accept the life offered, because spiritual and divine, nor will they agree to the terms on which it is offered, nor apply themselves to the use of the appointed means: they will not be cured, for they will not observe the methods of cure. Fourthly, The wilfulness and obstinacy of sinners in rejecting the tenders of grace are a great grief to the Lord Jesus, and what he complains of. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":95,"text":"v. 40","label":"John 5:40","href":"/jhn/5/#v40","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.41.1","start":41,"end":41,"heading":"","excerpt":"... Those words (v. 41), I receive not honour from men, come in a parenthesis, to obviate an objection against him, as if he sought his own glory, and made himself the head of a party, in obliging all to come to him, and applaud him. Note, 1. He did not covet nor court the applause of men, did not in the least affect that worldly pomp and splendour in which the carnal Jews expected their Messiah to appear. He charged those whom he cured not to make him known, and withdrew from those that would have made him king. 2. He had not the applause of men. Instead of receiving honour from men, he received a great deal of dishonour and disgrace from men, for he made himself of no reputation. 3. He needed not the applause of men; it was no addition to his glory whom all the angels of God worship, nor was he any otherwise pleased with it than as it was according to his Father's will, and for the happiness of those who, in giving honour to him, received much greater honour from him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":17,"text":"v. 41","label":"John 5:41","href":"/jhn/5/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.42.1","start":42,"end":42,"heading":"Their want of the love of God","excerpt":"[2.] Their want of the love of God (v. 42): \"I know you very well, that you have not the love of God in you. Why should I wonder that you do not come to me, when you want even the first principle of natural religion, which is the love of God?\" Note, The reason why people slight Christ is because they do not love God; for, if we did indeed love God, we should love him who is his express image, and hasten to him by whom only we may be restored to the favour of God. He charged them (v. 37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him. Observe, First, The crime charged upon them: You have not the love of God in you. They pretended a great love to God, and thought they proved it by their zeal for the law, the temple, and the sabbath; and yet they were really without the love of God. Note, There are many who make a great profession of religion who yet show they want the love of God by their neglect of Christ and their contempt of his commandments; they hate his holiness and undervalue his goodness. Observe, It is the love of God in us, that love seated in the heart, a living active principle there, that God will accept; the love shed abroad there, Rom. v. 5. Secondly, The proof of this charge, by the personal knowledge of Christ, who searches the heart (Rev. ii. 23) and knows what is in man: I know you. Christ sees through all our disguises, and can say to each of us, I know thee. 1. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":36,"text":"v. 42","label":"John 5:42","href":"/jhn/5/#v42","status":"detected"},{"at":485,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"},{"at":1257,"text":"Rom. v. 5","label":"Romans 5:5","href":"/rom/5/#v5","status":"detected"},{"at":1365,"text":"Rev. ii. 23","label":"Revelation 2:23","href":"/rev/2/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.42.2","start":42,"end":42,"heading":"","excerpt":"... Christ knows men better than their neighbours know them. The people thought that the scribes and Pharisees were very devout and good men, but Christ knew that they had not the love of God in them. 2. Christ knows men better than they know themselves. These Jews had a very good opinion of themselves, but Christ knew how corrupt their inside was, notwithstanding the speciousness of their outside; we may deceive ourselves, but we cannot deceive him. 3. Christ knows men who do not, and will not, know him; he looks on those who industriously look off from him, and calls by their own name, their true name, those who have not known him.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.43.1","start":43,"end":43,"heading":"","excerpt":"[3.] Another crime charged upon them is their readiness to entertain false Christs and false prophets, while they obstinately opposed him who was the true Messias (v. 43): I am come in my Father's name, and you receive me not. If another shall come in his own name, him you will receive. Be astonished, O heavens, at this (Jer. ii. 12, 13); for my people have committed two evils, great evils indeed. First, They have forsaken the fountain of living waters, for they would not receive Christ, who came in his Father's name, had his commission from his Father, and did all for his glory. Secondly, They have hewn out broken cisterns, they hearken to every one that will set up in his own name. They forsake their own mercies, which is bad enough; and it is for lying vanities, which is worse. Observe here, 1. Those are false prophets who come in their own name, who run without being sent, and set up for themselves only. 2. It is just with God to suffer those to be deceived with false prophets who receive not the truth in the love of it. 2 Thess. ii. 10, 11. The errors of antichrist are the just punishment of those who obey not the doctrine of Christ. They that shut their eyes against the true light are by the judgment of God given up to wander endlessly after false lights, and to be led aside after every ignis fatuus. 3. It is the gross folly of many that, while they nauseate ancient truths, they are fond of upstart errors; they loathe manna, and at the same time feed upon ashes. After the Jews had rejected Christ and his gospel, they were continually haunted with spectres, with false Christs and false prophets (Matt. xxiv. 24), and their proneness to follow such occasioned those distractions and seditions that hastened their ruin.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":164,"text":"v. 43","label":"John 5:43","href":"/jhn/5/#v43","status":"detected"},{"at":323,"text":"Jer. ii. 12, 13","label":"Jeremiah 2:12–13","href":"/jer/2/#v12","status":"detected"},{"at":1041,"text":"2 Thess. ii. 10, 11","label":"2 Thessalonians 2:10–11","href":"/2th/2/#v10","status":"detected"},{"at":1628,"text":"Matt. xxiv. 24","label":"Matthew 24:24","href":"/mat/24/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.44.1","start":44,"end":44,"heading":"Their ambition of worldly honour","excerpt":"First, Their ambition of worldly honour. Christ despised it, v. 41. They set their hearts upon it: You receive honour one of another; that is, \"You look for a Messiah in outward pomp, and promise yourselves worldly honour by him.\" You receive honour:—1. \"You desire to receive it, and aim at this in all you do.\" 2. \"You give honour to others, and applaud them, only that they may return it, and may applaud you.\" Petimus dabimusque vicissim—We ask and we bestow. It is the proud man's art to throw honour upon others only that it may rebound upon himself. 3. \"You are very careful to keep all the honours to yourselves, and confine them to your own party, as if you had the monopoly of that which is honourable.\" 4. \"What respect is shown to you you receive yourselves, and do not transmit to God, as Herod.\" Idolizing men and their sentiments, and affecting to be idolized by them and their applauses, are pieces of idolatry as directly contrary to Christianity as any other.\n\nSecondly, Their neglect of spiritual honour, called here the honour that comes from God only; this they sought not, nor minded. Note, 1. True honour is that which comes from God only, that is real and lasting honour; those are honourable indeed whom he takes into covenant and communion with himself. 2. This honour have all the saints. All that believe in Christ, through him receive the honour that comes from God. He is not partial, but will give glory wherever he gives grace. 3. This honour that comes from God we must seek, must aim at it, and act for it, and take up with nothing short of it (Rom. ii. 29); we must account it our reward, as the Pharisees accounted the praise of men. 4. Those that will not come to Christ, and those that are ambitious of worldly honour, make it appear that they seek not the honour that comes from God, and it is their folly and ruin.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":61,"text":"v. 41","label":"John 5:41","href":"/jhn/5/#v41","status":"detected"},{"at":1579,"text":"Rom. ii. 29","label":"Romans 2:29","href":"/rom/2/#v29","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.44.2","start":44,"end":44,"heading":"They are here charged with pride and vain-glory, and unbelief, the effect of them","excerpt":"[4.] They are here charged with pride and vain-glory, and unbelief, the effect of them, v. 44. Having sharply reproved their unbelief, like a wise physician, he here searches into the cause, lays the axe to the root. They therefore slighted and undervalued Christ because they admired and overvalued themselves. Here is,","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":88,"text":"v. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.44.3","start":44,"end":44,"heading":"The influence this had upon their infidelity","excerpt":"Thirdly, The influence this had upon their infidelity. How can you believe who are thus affected? Observe here, 1. The difficulty of believing arises from ourselves and our own corruption; we make our work hard to ourselves, and then complain it is impracticable. 2. The ambition and affectation of worldly honour are a great hindrance to faith in Christ. How can they believe who make the praise and applause of men their idol? When the profession and practice of serious godliness are unfashionable, are every where spoken against,—when Christ and his followers are men wondered at, and to be a Christian is to be like a speckled bird (and this is the common case),—how can they believe the summit of whose ambition is to make a fair show in the flesh?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.45.1","start":45,"end":45,"heading":"The last witness here called is Moses","excerpt":"6. The last witness here called is Moses, v. 45, &c. The Jews had a great veneration for Moses, and valued themselves upon their being the disciples of Moses, and pretended to adhere to Moses, in their opposition to Christ; but Christ here shows them,\n\n(1.) That Moses was a witness against the unbelieving Jews, and accused them to the Father: There is one that accuses you, even Moses. This may be understood either, [1.] As showing the difference between the law and the gospel. Moses, that is, the law, accuses you, for by the law is the knowledge of sin; it condemns you, it is to those that trust to it a ministration of death and condemnation. But it is not the design of Christ's gospel to accuse us: Think not that I will accuse you. Christ did not come into the world as a Momus, to find fault and pick quarrels with every body, or as a spy upon the actions of men, or a promoter, to fish for crimes; no, he came to be an advocate, not an accuser; to reconcile God and man, and not to set them more at variance. What fools were they then that adhered to Moses against Christ, and desired to be under the law! Gal. iv. 21. Or, [2.] As showing the manifest unreasonableness of their infidelity: \"Think not that I will appeal from your bar to God's and challenge you to answer there for what you do against me, as injured innocency usually does; no, I do not need; you are already accused, and cast, in the court of heaven; Moses himself says enough to convict you of, and condemn you for, your unbelief.\" Let them not mistake concerning Christ; though he was a prophet, he did not improve his interest in heaven against those that persecuted him, did not, as Elias, make intercession against Israel (Rom. vi. 2), nor as Jeremiah desire to see God's vengeance on them. ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":42,"text":"v. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"},{"at":1119,"text":"Gal. iv. 21","label":"Galatians 4:21","href":"/gal/4/#v21","status":"detected"},{"at":1708,"text":"Rom. vi. 2","label":"Romans 6:2","href":"/rom/6/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.45.2","start":45,"end":45,"heading":"","excerpt":"... Nor let them mistake concerning Moses, as if he would stand by them in rejecting Christ; no, There is one that accuses you, even Moses in whom you trust. Note, First, External privileges and advantages are commonly the vain confidence of those who reject Christ and his grace. The Jews trusted in Moses, and thought their having his laws and ordinances would save them. Secondly, Those that confide in their privileges, and do not improve them, will find not only that their confidence is disappointed, but that those very privileges will be witnesses against them.","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.46-47.1","start":46,"end":47,"heading":"That Moses was a witness for Christ and to his doctrine","excerpt":"(2.) That Moses was a witness for Christ and to his doctrine (v. 46, 47): He wrote of me. Moses did particularly prophesy of Christ, as the Seed of the woman, the Seed of Abraham, the Shiloh, the great Prophet; the ceremonies of the law of Moses were figures of him that was to come. The Jews made Moses the patron of their opposition to Christ; but Christ here shows them their error, that Moses was so far from writing against Christ that he wrote for him, and of him. But, [1.] Christ here charges it on the Jews that they did not believe Moses. He had said (v. 45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly understand, nor give credit to, what there was in the writings of Moses concerning the Messiah. [2.] He proves this charge from their disbelief of him: Had you believed Moses, you would have believed me. Note, First, The surest trial of faith is by the effects it produces. Many say that they believe whose actions give their words the lie; for had they believed the scriptures they would have done otherwise than they did. Secondly, Those who rightly believe one part of scripture will receive every part. The prophecies of the old Testament were so fully accomplished in Christ that those who rejected Christ did in effect deny those prophecies, and set them aside. [3.] From their disbelief of Moses he infers that it was not strange that they rejected him: If you believe not his writings, how shall you believe my words? ...","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":62,"text":"v. 46, 47","label":"John 5:46–47","href":"/jhn/5/#v46","status":"detected"},{"at":562,"text":"v. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"henry.JHN.5.46-47.2","start":46,"end":47,"heading":"","excerpt":"... How can it be thought that you should? First, \"If you do not believe sacred writings, those oracles which are in black and white, which is the most certain way of conveyance, how shall you believe my words, words being usually less regarded?\" Secondly, \"If you do not believe Moses, for whom you have such a profound veneration, how is it likely that you should believe me, whom you look upon with so much contempt?\" See Exod. vi. 12. Thirdly, \"If you believe not what Moses spoke and wrote of me, which is a strong and cogent testimony for me, how shall you believe me and my mission?\" If we admit not the premises, how shall we admit the conclusion? The truth of the Christian religion, it being a matter purely of divine revelation, depends upon the divine authority of the scripture; if therefore we believe not the divine inspiration of those writings, how shall be receive the doctrine of Christ?","source_url":"https://www.ccel.org/ccel/henry/mhc5.John.vi.html","locus":null,"cites":[{"at":425,"text":"Exod. vi. 12","label":"Exodus 6:12","href":"/exo/6/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"bengel","author":"Johann Albrecht Bengel","short_name":"Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"title":"Gnomon of the New Testament, Vol. II (Gospels according to St Luke and St John)","edition_short":"Edinburgh: T. & T. Clark, 1857-58","author_url":"/commentators/bengel/","divisions":"verse","work_url":"/works/bengel/","entries":[{"id":"bengel.JHN.5.1.1","start":1,"end":1,"heading":"","excerpt":"a feast) The following authorities recognise this feast to be Pentecost: Epiphanius, Chrysostom, Cyril, Euthymius, Theophylact, the old Gospel harmony published by ... Erasmus in his paraphrase, Maldonatus, Calvin, Piscator, Bullinger in his Acts, p. 4; comp. ... And that this was Pentecost, I have proved, as I hope, in my Order of Times, p. 252 (Ed. ii, p. 219]. ... there is) John wrote before the destruction of the city. There is, saith he, not there was, a pool. Even then there was remaining with His hearers a recollection of the treasury, a place in the temple: ch. viii. 20, “These words spake Jesus in the treasury, as He taught in the temple.” In agreement with this are those of the ancients, who set down this book as edited 30, 31, or 32 years after the ascension of our Lord. ... Many understand avay: and indeed 4 rian 4 ... occurs, Neh. iii. 1, 32, xii. 39. But though frequent mention is made in the books of the Old Testament of the gates of Jerusalem, and in Roman history of the gates of Rome, yet nowhere or seldom is the noun sty, gate, omitted. ... lengthened, is equivalent to a substantive. ... or some such word. So Chrysostom, in B. ii, concerning the Priesthood, ch. iv., § 120, uses ... Pastorat Germ., [the Pastorate]. It is credible, that near the sheep-gate was the pool, equally by itself called from the sheep ; for often sheep bathe in a pool: Song of Sol. iv. 2, “ Thy teeth are like a flock of sheep—shorn, which came up from the washing.” ... which the Greek Text has [ABCD. But many MSS. of the Vulgate have ... piscina, in nomin. and without super; so Æthiop. Version, Euseb. Athanas.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":576,"text":"viii. 20","label":"John 8:20","href":"/jhn/8/#v20","status":"detected"},{"at":851,"text":"Neh. iii. 1, 32","label":"Nehemiah 3:1","href":"/neh/3/#v1","status":"detected"},{"at":851,"text":"Neh. iii. 1, 32","label":"Nehemiah 3:32","href":"/neh/3/#v32","status":"detected"},{"at":868,"text":"xii. 39","label":"Nehemiah 12:39","href":"/neh/12/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.2.1","start":2,"end":2,"heading":"","excerpt":"a pool) About baths there is frequently the ... in the Hebrew tongue) This book, therefore, was not written in Hebrew; otherwise this adverb would be redundant. They were therefore Hellenists,! for whose sake John wrote in Greek, and perhaps sent this book from Jerusalem to Asia [Minor]. Comp. ch. i. 38, 41, 42, ch. ix. 7 [in which four passages Greek explanations are given of Hebr. words ... porches) by direction of] the impotent, or on their account, near the pool.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":299,"text":"i. 38, 41, 42","label":"John 1:38","href":"/jhn/1/#v38","status":"detected"},{"at":299,"text":"i. 38, 41, 42","label":"John 1:41–42","href":"/jhn/1/#v41","status":"detected"},{"at":318,"text":"ix. 7","label":"John 9:7","href":"/jhn/9/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.3-4.1","start":3,"end":4,"heading":"","excerpt":"lay) Therefore many were there during the whole time :” such at least was the case with this impotent man whom the Lord healed; for he had no one [to put him in], ver. 7. ... the moving) by which the mud was stirred up. ... an angel) To many without doubt that event has seemed purely natural [not supernatural]; because it took place nares ... at certain times) Were these times at equal intervals? Were they especially about the time of Pentecost? Who knows ? ... used to go down [went down]) Past time. Therefore this phenomenon had ceased before that John wrote. ... was troubled) By the passive verb is expressed the phenomenon as it presented itself to the eyes of all, although they knew not the angel’s action.’ ... the first) To him that hath, it shall be given.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":163,"text":"ver. 7","label":"John 5:7","href":"/jhn/5/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.6-7.1","start":6,"end":7,"heading":"","excerpt":"lying) He seems by this time to have habitually given up the attempt to get before others. ... knowing) though no one informed Him. ... He saith) of His own accord. Christ gives both a handle for His seeking aid, and the help itself: ... answered) He gives no answer as to His wish to be made whole. The surer and the nearer the hope is, the greater is the wish: when the hope is small, the wish becomes dormant. ... I have not) He was a man very needy, and, as it seems, untutored. See ver. 11, notes. ... having taken me up quickly to let me down gently. ... before me) It would have been the part of love, that all the other sick men with one consent should have conceded the first place to him in particular; but all were eager to be made whole themselves. [Would that there were as great an anxiety for the healing of the soul !—V. g.]","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":487,"text":"ver. 11","label":"John 5:11","href":"/jhn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.8-11.1","start":8,"end":11,"heading":"","excerpt":"rise) Jesus heals the sick man, without entering the pool. He was therefore greater than the angel ... take up) This work, which was the more conspicuous on the Sabbath day, tended to the greater glory of God in Jesus Christ ; [also it tended to remove the error of the Jews, especially of their doctors, concerning the Sabbath.—Harm., p. 182.] ... began saying) An unseasonable interruption.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.13-14.1","start":13,"end":14,"heading":"","excerpt":"withdrew) use this verb to express ... Jesus shunned noise. Matt. xii. 16, etc., “ He charged them that they should not make Him known ;—He shall not strive, nor cry, neither shall any man hear His voice in the streets.” ... a multitude) Many were witnesses of the healing. ... afterwards) either on the same or another day, or a Sabbath. ... in the temple) The participation in public Divine worship more affects him, who had been a long time ill, than it does all the rest. ... do not hereafter) Therefore the man had been previously a sinner; nor was he free from great danger of falling into sin again. Comp. ch. vii. 11, ['To the woman caught in adultery] “Go and sin no more.” This admonition, now that some interval had elapsed since his healing, was the more necessary. ... something worse) some heavier calamity than the infirmity even of thirty-eight years’ standing. ... befall) owing to a new, and that a heavier visitation of God’s wrath.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":60,"text":"Matt. xii. 16","label":"Matthew 12:16","href":"/mat/12/#v16","status":"detected"},{"at":617,"text":"vii. 11","label":"John 7:11","href":"/jhn/7/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.15.1","start":15,"end":15,"heading":"","excerpt":"reported) He wished to please the Jews, who had asked him the question, ver. 12: nor however did he bring them back word with bad intention ; for whereas he had said at ver. 11, 6 ... He who made me whole, and also ... He said, Take up, of which statements the former was favourable to Jesus, the latter might seem to His prejudice ; and whereas the Jews had laid hold rather of the latter of these, ver. 12, “ What man is that, which said unto thee, Take up thy bed and walk,” the man himself rather dwells on the former in his report to them.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":72,"text":"ver. 12","label":"John 5:12","href":"/jhn/5/#v12","status":"detected"},{"at":169,"text":"ver. 11, 6","label":"John 5:11","href":"/jhn/5/#v11","status":"detected"},{"at":400,"text":"ver. 12","label":"John 5:12","href":"/jhn/5/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.16-17.1","start":16,"end":17,"heading":"","excerpt":"More modern copies have inserted this here from ver. 18.1 The attempt to kill is opposed to persecution, properly so called. ... My Father) In what sense Jesus said, My Father, even the Jews themselves understood better than the ... ver. 18, “ The Jews sought to kill Him, because—He said that God was His Father, making Himself equal with God.” Here is set down the main point of the discourses of Jesus, which John subsequently records: and especially those statements are to be observed, which Jesus sometimes of His own accord has put forth as a kind of text to the fuller discourses which follow; for instance, ch. vi. 27, “ Labour—for that meat which endureth unto everlasting life, which the Son of man shall give unto you;” vii. 37, “If any man thirst, let him come unto Me and drink ;” viii. 12, “I am the light of the world.” ... hitherto) all along from creation, without any Sabbath intermission. For He is not bound by the Sabbath: He lacks not perpetual rest. If He were not to work, where would be the Sabbath itself ? ... An excellent speech as to the Divine works. ... and I) The Father works not without the Son: the Son not without the Father: ver. 19, “ The Son can do nothing of Himself, but what He seeth the Father do.” It is this proposition that is explained from ver. 19 to 30 (whence ver. 19 is repeated at ver. 30, “I can of mine own self do nothing”), and is confirmed and vindicated, ver. 31, etc.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":48,"text":"ver. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":233,"text":"ver. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":620,"text":"vi. 27","label":"John 6:27","href":"/jhn/6/#v27","status":"detected"},{"at":1163,"text":"ver. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":1289,"text":"ver. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":1311,"text":"ver. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":1334,"text":"ver. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":1414,"text":"ver. 31","label":"John 5:31","href":"/jhn/5/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.18.1","start":18,"end":18,"heading":"","excerpt":"the more) There is a gradation : lately they were persecuting Him; now further they seek to kill Him. ... He was breaking) by act, ver. 8, “ Take up thy bed ;” and by word, ver. 17, “ My Father worketh hitherto, and I work.” ... His own: equal) His own Father’s own Son: Rom. viii. 32, “ He that spared not His own Son.” The Only-begotten alone can say, My Father: of the Only-begotten alone the Father saith, My Son. Not only has Jesus most frequently repeated the names of Father and Son, but even has mentioned the intimate equality and unity of the Father and Himself: and I [work]: ver. 17, We are in unity, etc.; ch. x. 30, 38, “ I and My Father are one ;—the Father is in Me, and I in Him.” All these declarations conjointly the Jews assailed. ... was saying) In reality Jesus did say that which the Jews were now supposing He said ;' but that they, sad to say, esteemed as blasphemy.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":131,"text":"ver. 8","label":"John 5:8","href":"/jhn/5/#v8","status":"detected"},{"at":173,"text":"ver. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"},{"at":271,"text":"Rom. viii. 32","label":"Romans 8:32","href":"/rom/8/#v32","status":"detected"},{"at":587,"text":"ver. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"},{"at":623,"text":"x. 30, 38","label":"John 10:30","href":"/jhn/10/#v30","status":"detected"},{"at":623,"text":"x. 30, 38","label":"John 10:38","href":"/jhn/10/#v38","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.19.1","start":19,"end":19,"heading":"","excerpt":"nothing of Himself) This is matter of glory, not an imperfection. It cannot happen, that the Son should do anything of Himself, or that He should judge, will, testify, or teach anything separately from the Father, ver. 30, etc.; ch. vi. 38, “ For I came down from heaven, not to do Mine own will, but the will of Him that sent Me ;” vii. 16, 17, 28, “ My doctrine is not Mine, but His that sent Me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself—I am not come of Myself, but He that sent Me is true;” xii. 49, “ I have not spoken of Myself; but the Father which sent Me, He gave Me a commandment, what I should say, and what I should speak ;” xiv. 10, “I am in the Father, and the Father in Me: the words that I speak unto you, I speak not of Myself; but the Father, that dwelleth in Me, He doeth the works:” or that He should be believed in, and seen separately from the Father ;” ch. xii. 44, “ He that believeth on Me, believeth not on Me, but on Him that sent Me.” These declarations proceeded from His intimate sense of unity, by nature and by love, with the Father. The Lord defended the work, which He had done on the Sabbath, by the example of His Father, from which He does not depart. So concerning the Holy Spirit, ch. xvi. 13, “ The Spirit of truth—shall not speak of Himself: but whatsoever He shall hear, that shall He speak :’ where also an antithesis follows, most closely resembling this passage. But the devil speaketh of his own, ch. viii. 44: and it is a characteristic of a false teacher to come in his own name, and to speak or act on the promptings of his own heart: ch. v. 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 ;’ Num. xvi. 28, [Moses to Korah, Dathan, etc.] “The Lord hath sent me to do all these works: for I have not done them of my own mind;” xxiv. 13, [Balaam] “If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the Lord, to do either good or bad of mine own mind; but what the Lord saith, that will I speak.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":214,"text":"ver. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":233,"text":"vi. 38","label":"John 6:38","href":"/jhn/6/#v38","status":"detected"},{"at":950,"text":"xii. 44","label":"John 12:44","href":"/jhn/12/#v44","status":"detected"},{"at":1294,"text":"xvi. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"},{"at":1517,"text":"viii. 44","label":"John 8:44","href":"/jhn/8/#v44","status":"detected"},{"at":1658,"text":"v. 43","label":"John 5:43","href":"/jhn/5/#v43","status":"detected"},{"at":1782,"text":"Num. xvi. 28","label":"Numbers 16:28","href":"/num/16/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.19-20.1","start":19,"end":20,"heading":"","excerpt":"He who loves, hides nothing [from the object of his love ... showeth) in heaven. Comp. ... He showeth that [the Son] may do so also. This showing is the part of intimate unity. They compare with this the passage of the Psalm xlv. 5, Thy right hand shall show [Engl. Vers., ver. 4, teach] thee wonderful ... shall show, by doing them. The Father at once showeth and doeth, and the Son seeth and doeth; not at different times. ... works) Jesus more often calls them works than signs, because in His own eyes they were not miracles. ... ye) who now hate, will honour with admiration and belief. This effect was wrought especially at the resurrection of Lazarus [John xi. 43, 45, Many of the Jews, which had seen the things that Jesus did, believed on Him].","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":219,"text":"Psalm xlv. 5","label":"Psalms 45:5","href":"/psa/45/#v5","status":"detected"},{"at":273,"text":"ver. 4","label":"John 5:4","href":"/jhn/5/#v4","status":"detected"},{"at":659,"text":"John xi. 43, 45","label":"John 11:43","href":"/jhn/11/#v43","status":"detected"},{"at":659,"text":"John xi. 43, 45","label":"John 11:45","href":"/jhn/11/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.21.1","start":21,"end":21,"heading":"","excerpt":"for) He declares what are those greater works: quickening and judging. From His judicial power flows His unlimited authority in quickening whom He will, and at what time He will. ... for, ver. 22, “For the Father judgeth no man, but hath committed all judgment unto the Son.” But the quickening of the dead is a proof of His judicial power, which does not as yet come before men’s eyes. Weigh well the yap, for, ver. 21: and so quickening the dead raises men’s admiration in a greater degree than judging does. These two, quickening and judging, are set before us at ver. 21, 22; and, in inverse order by ... at ver. 24 is discussed the exemption of believers from condemnation, which itself presupposes a judgment: at ver. 25 is discussed the restoration to life of some of the dead; marvellous indeed, but however so as that the general resurrection, ver. 28, is to exceed this marvel. ... raiseth up) sentence has this force: Just as the Father raises up the dead (whom He will), and quickens them: so also the Son (raises up the dead) whom He will, (and) quickens them. ... the dead) in body: for the death of the body is properly opposed to disease [alluding to the infirmity of the impotent man], ver. 5: and life eternal, into which an entrance is gained through the resurrection of the body, is opposed to the judgment, ver. 22. ... whom He will) Never does the effect fail to follow His will. -A universal assertion, as ver. 22, 23.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":188,"text":"ver. 22","label":"John 5:22","href":"/jhn/5/#v22","status":"detected"},{"at":412,"text":"ver. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":567,"text":"ver. 21, 22","label":"John 5:21–22","href":"/jhn/5/#v21","status":"detected"},{"at":612,"text":"ver. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":719,"text":"ver. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":853,"text":"ver. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":1203,"text":"ver. 5","label":"John 5:5","href":"/jhn/5/#v5","status":"detected"},{"at":1328,"text":"ver. 22","label":"John 5:22","href":"/jhn/5/#v22","status":"detected"},{"at":1429,"text":"ver. 22, 23","label":"John 5:22–23","href":"/jhn/5/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.22.1","start":22,"end":22,"heading":"","excerpt":"neither) The Father does not judge alone, nor without the Son: yet He does judge; ver. 45, “Do not think I will accuse you to the Father ;” Acts xvii. 31, “ He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained ;” Rom. iii. 6, “God forbid: for then how shall God judge the world?” Nor is the word ... He hath given, in this passage, opposed [to the Father’s judging]: comp. ver. 26, “ As the Father hath life in Himself, so hath He given the Son to have life in Himself,” with ver. 21, “For.as the Father raiseth up the dead, and quickeneth them: even so the Son quickeneth ' whom He will.” ... for) The Son decides by His own judgment whom He pleases [wills] to quicken. [And for that end the dead are raised up, that they may be judged.—V. ... no man) all men, in the ver. following.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":82,"text":"ver. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"},{"at":140,"text":"Acts xvii. 31","label":"Acts 17:31","href":"/act/17/#v31","status":"detected"},{"at":273,"text":"Rom. iii. 6","label":"Romans 3:6","href":"/rom/3/#v6","status":"detected"},{"at":433,"text":"ver. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"},{"at":536,"text":"ver. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.23-24.1","start":23,"end":24,"heading":"","excerpt":"all men) Rom. xiv. 11, “ As I live, saith the Lord, every knee shall bow to Me, and every tongue confess to God.” ... should honour) either willingly, escaping judgment through faith : or unwillingly, feeling the wrath of the Judge. ... My word) sentence is equivalent to this: he who hears (the word of Him that sent Me, and) My word, and believes (on Me, and) on Him that sent Me, etc. ... hath) Jeremiah, the patriarch of Constantinople, in his letter to the people of ... writes: He hath eternal life, and doth not come into judgment. Dost thou see? He hath this immediately, and not merely, he shall have. ... He hath passed over [is passed], agrees with this. As to the unbeliever, he is already condemned ; ch. iii.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":9,"text":"Rom. xiv. 11","label":"Romans 14:11","href":"/rom/14/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.25.1","start":25,"end":25,"heading":"","excerpt":"the dead) Used literally, in the body, as Jairus’ daughter, the young man at Nain, and Lazarus: ch. xi. 23, etc. ; who all were raised up after that these words had been spoken: comp. Matt. xxvii. 52, etc., “The graves were opened; and many bodies of the saints which slept arose, and came out of the graves after His resurrection, and went into the holy city, and appeared unto many.” There follows a gradation: all, ver. 28; in which verse the words [added to] the hour, the time that “now is” ... are not repeated ; [but there is added mention of the graves, which, since Jairus’ daughter and the young man were not yet in the grave (when restored: to life), is in this ver. omitted.—V. ... Middle: also at ver. 28; a rare form.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":100,"text":"xi. 23","label":"John 11:23","href":"/jhn/11/#v23","status":"detected"},{"at":184,"text":"Matt. xxvii. 52","label":"Matthew 27:52","href":"/mat/27/#v52","status":"detected"},{"at":418,"text":"ver. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":710,"text":"ver. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.26-27.1","start":26,"end":27,"heading":"","excerpt":"Ch. i. 4, “In Him was life, and the life was the light of men.” ... No article is added in this passage : ate He is Son of Man, power has been given Him of judging. He, a man, saves men: He, a man, judges men: Dan. vii. 18, etc., “I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days—and there was given Him dominion, and glory, and a kingdom.” Acts xvii. 31; Heb. ii. 5, etc., “ Unto the angels hath He not put in subjection the world to come—but—‘ what is man, that Thou art mindful of him? or the son of man, that thou ... Thou madest Him a little lower than the angels ; Thou ... Him with glory and honour,—Thou hast put all things in subjection under His feet.’”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":4,"text":"i. 4","label":"John 1:4","href":"/jhn/1/#v4","status":"detected"},{"at":210,"text":"Dan. vii. 18","label":"Daniel 7:18","href":"/dan/7/#v18","status":"detected"},{"at":421,"text":"Acts xvii. 31","label":"Acts 17:31","href":"/act/17/#v31","status":"detected"},{"at":436,"text":"Heb. ii. 5","label":"Hebrews 2:5","href":"/heb/2/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.28.1","start":28,"end":28,"heading":"","excerpt":"marvel not at this) They are great things which He spake all along from ver. 21, and worthy of marvel; but greater and more marvellous are the things which follow: rotro, this, is to be referred to what goes before. Jesus knew the feeling of wonder which had been just now raised in the mind of the Jews. ... the hour) See note on ch. v. 21. [It is termed an hour, not because that whole time is short, but because its beginning is near. ... the voice) 1 Thess. iv. 16, “The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":72,"text":"ver. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":335,"text":"v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":453,"text":"1 Thess. iv. 16","label":"1 Thessalonians 4:16","href":"/1th/4/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.29-31.1","start":29,"end":31,"heading":"","excerpt":"do) Understand, and judge ... as I hear) from the Father. Comp. ver. 19, “The Son can do nothing of Himself, but what He seeth the Father do; ”seeth: [ch xvi. 13, The Spirit of truth shall not speak of Himself; but whatsoever He shall hear, that shall He ... I judge) Understand, and do. ... but the will) which is a just will. ... if I alone. A condition impossible to occur ; comp. ch. viii. 16, “ Yet if I judge, My judgment is true; for I am not alone, but I and the Father that sent Me,” with ver. 13, “The Pharisees said, Thou bearest record, of Thyself; Thy record is not true.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":64,"text":"ver. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":388,"text":"viii. 16","label":"John 8:16","href":"/jhn/8/#v16","status":"detected"},{"at":498,"text":"ver. 13","label":"John 5:13","href":"/jhn/5/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.32.1","start":32,"end":32,"heading":"","excerpt":"Another) concerning whom, see ver. 37, “.The Father Himself, which hath sent Me, hath borne witness of Me.” The plurality of persons is here shown. Comp. the expressions, that Being, and this One ... 3 “ whom He hath sent, this one . —Him—ye believe not”], ver. 38; and another, used of the Holy Spirit, ch. xiv. 16, “ will pray the Father, and He will give you another Comforter.” ... beareth witness) in the present; ch. vii, 18, “I am One that bear witness of Myself, and the Father that sent Me beareth witness of Me.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":30,"text":"ver. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"},{"at":257,"text":"ver. 38","label":"John 5:38","href":"/jhn/5/#v38","status":"detected"},{"at":308,"text":"xiv. 16","label":"John 14:16","href":"/jhn/14/#v16","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.34.1","start":34,"end":34,"heading":"","excerpt":"from man) even though it be John. [The matter is not to be referred to man, as the ultimate arbiter. ... I am so, independently of the favour of human authority.— V. ... testimony) doing Me honour (comp. ver. 41, “I receive not honour from men”), in regard to you. ... these things) concerning John. ... that) His earnest will regarding the salvation of men is hereby expressed. ... ye) who made so much of John. In antithesis to, 7; it is your own interest which is at stake.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":204,"text":"ver. 41","label":"John 5:41","href":"/jhn/5/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.35.1","start":35,"end":35,"heading":"","excerpt":"lamp [light]) The article amplifies, and alludes to the prophecies in the Old Testament concerning John. Comp. Ecclesiastic. xlviii. 1, ... [Elias—arose as fire, and his word burned as a torch]. Otherwise this appellation is a weak one, [to be applied] to the Christ Himself ... blazing vehemently (comp. the passage quoted above concerning Elias), and quickly burning out. ... and a shining) xai also denotes concomitancy : whilst the light blazed, it shone ; no longer. ... to exult) without penitential mourning, and without making any approach towards Myself. A choice word to express the thought. They ought to have used, not enjoyed [made their chief joy], John. The Jews treated that which was but a mean, as if it were an end. They are grossly mistaken, who seek in the word and ministers of God only the gratification of their outward or inward senses, and not Christ Himself, [— who, when they are delighted with the gifts of ministers, seem to themselves religious and devoted, and yet do not follow their instruction.—V. ... ye were willing for a season) Your willingness was not of long continuance. ... in the light) Ye were attracted by the splendour, not by the blazing ardour of him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.36-37.1","start":36,"end":37,"heading":"","excerpt":"Greater, than that witness, which John gave me. The lamp does not lend light to the sun, when once he ... that I should finish) that I should do, even to the ... these very works) A suitable and emphatic repetition. ... Himself [independently of, and, in weight of testimony ... hath borne witness) Past time. That testimony is recorded ch. i. 32, 33, “ Upon whom thou-shalt see the Spirit descending and remaining on Him, the same is He,” etc.- ... neither) In the beginning of verses 36 and 37 is described [the Father’s] testimony concerning Jesus Christ: at the close of 37 and in 38 is described the unbelief of the Jews. ... His appearance) This corresponds with the first chapter of Ezekiel, where there is described at large “the appearance of the likeness of the glory of God” [ver. 28], seen by Ezekiel, who presently after also heard the voice of God. And that whole chapter was the Haphtara [portion, or lesson of the Prophets, appointed for the day] of the feast mentioned in the first verse. [They had not seen or heard Him at any time, as the prophets (for instance ... i. 28), much less as the Christ had. Comp. John i. 17, “ Grace and truth came by Jesus Christ ;” vi. 46, “ Not that any man hath seen the Father, save He which is of God, He hath seen the Father.”—Not.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":341,"text":"i. 32, 33","label":"John 1:32–33","href":"/jhn/1/#v32","status":"detected"},{"at":787,"text":"ver. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":1128,"text":"John i. 17","label":"John 1:17","href":"/jhn/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.38.1","start":38,"end":38,"heading":"","excerpt":"because) Therefore, those who believe, in hearing the Son, hear the Father; ch. vi. 45, “ Every man that hath heard, and hath learned of the Father, cometh unto Me ;” and in seeing the Son they see the Father; ch. xiv. 9, [Jesus to Philip] “ He that hath seen Me hath seen the Father; and how sayest thou then, Show us the Father?” although previously they had not heard nor seen Him: “ No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him ;” and they have abiding in them the Word of the Father, which is the same as the Word of the Son.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":80,"text":"vi. 45","label":"John 6:45","href":"/jhn/6/#v45","status":"detected"},{"at":214,"text":"xiv. 9","label":"John 14:9","href":"/jhn/14/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.39.1","start":39,"end":39,"heading":"","excerpt":"the Scriptures) of Moses, ver. 46, “He wrote of Me ;” and of the prophets. ... ye) This is joined rather with the word think than with search, and contains the proof, and is put as it were by Anaphora [repetition of the same word in the beginnings of clauses]: comp. the notes, ver. 33. So also ye, ver. 45, “ Moses, in whom ye trust.” ... ye appear to have) In antithesis to iva ... that you may really have, ver. 40, “ Ye will not come to Me, that ye may have life.” Akin to this is that clause, ver. 45, Ye have placed your trust in Moses. ... in them) By the mere fact alone, that you search them, ye think that you have life ... Why dost thou deny, O Socinian, that there was known to the ancients the hope of eternal life ? ... A double Epicrisis [an enunciation added to a sentence, to make the subject in hand the more clear]: the one, ai ... gov, approves of the search and trust of the Jews; the other, xa od ... in them, has in some measure the force of removing to a distance. Life is to be had more nigh at hand in Christ than in the Scriptures.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":26,"text":"ver. 46","label":"John 5:46","href":"/jhn/5/#v46","status":"detected"},{"at":278,"text":"ver. 33","label":"John 5:33","href":"/jhn/5/#v33","status":"detected"},{"at":299,"text":"ver. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"},{"at":410,"text":"ver. 40","label":"John 5:40","href":"/jhn/5/#v40","status":"detected"},{"at":498,"text":"ver. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.40.1","start":40,"end":40,"heading":"","excerpt":"come) in accordance with what the testimony of the Scriptures concerning Me demands.\" 412 ... from men) even from those by whom the : ... that ye might have life) What follows below is more severe : ... ye believe not that I am He, ye shall die in your sins, ch. viii. 24.—V. g. Scripture was written: comp. ver. 34, “ Ye sent unto John, and he bare witness unto the truth, but I receive not testimony from man,” concerning John, who was greater than the prophets ; and yet Jesus did not receive testimony even from him.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":263,"text":"viii. 24","label":"John 8:24","href":"/jhn/8/#v24","status":"detected"},{"at":308,"text":"ver. 34","label":"John 5:34","href":"/jhn/5/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.42.1","start":42,"end":42,"heading":"","excerpt":"By this ray of light He penetrates the hearts of His hearers. He means this: I know ... the Father, ver. 32, “There is another that beareth witness of Me, and I know that the witness which He witnesseth of Me is true ;” and I have known ... [I am aware] that you are strangers to Him. Jesus spake this with great compassion. It is not for My sake, but for yours, He saith, I grieve. ... the love) by which I am recognised as the Son of the Father’s love, ver. 20, “the Father loveth the Son,” and which would teach you to seek glory from God alone. [Things divine are not distinguished from things alien to God, save only by this love : ver. 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.”—V. ... in yourselves) This expression has an emphasis, and contains the cause why the Jews need to be sent back [referred] to the men, who in Scripture testify concerning Christ.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":100,"text":"ver. 32","label":"John 5:32","href":"/jhn/5/#v32","status":"detected"},{"at":455,"text":"ver. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"},{"at":637,"text":"ver. 43","label":"John 5:43","href":"/jhn/5/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.43-44.1","start":43,"end":44,"heading":"","excerpt":"another) Any false Christ and Antichrist that may arise. From the time of the true Christ down to our age, sixty-four false Messiahs are reckoned up, by whom the Jews were deceived. See John Jam. ... glory from one another) Each one of you thinks that he is righteous, in accordance with what you mutually think of yourselves: and ye do not labour, that you may be approved of in the sight of God alone. Comp. Rom. ii. 29, “ Circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” ... and the glory) that which is the portion of the sons of God, ch. i. 12, “ As many as received Him, to them gave He power to become the sons of God, even to them that believe on His ... from Him who is God alone [but Engl. Vers. “from God only”]) ch. xvii. 3, “Thee, the only true God.”","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":410,"text":"Rom. ii. 29","label":"Romans 2:29","href":"/rom/2/#v29","status":"detected"},{"at":608,"text":"i. 12","label":"John 1:12","href":"/jhn/1/#v12","status":"detected"},{"at":793,"text":"xvii. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.45.1","start":45,"end":45,"heading":"","excerpt":"do not think) A new argument against the unbelief of the Jews, and one most suitable to establish His conclusion. ... in particular and only, just as if Moses were on your side. ... a reconciler [not one come to condemn]. ... you) who do not believe in Me. ... Moses) i.e. the writings of Moses. Luke xvi. 29, [Abraham to the rich man] “They have Moses and the prophets” [i.e. their writings]; 2 Cor. iii. 15, “When Moses is read.” ... in whom ye have placed your trust) ver. 39.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[{"at":296,"text":"Luke xvi. 29","label":"Luke 16:29","href":"/luk/16/#v29","status":"detected"},{"at":394,"text":"2 Cor. iii. 15","label":"2 Corinthians 3:15","href":"/2co/3/#v15","status":"detected"},{"at":471,"text":"ver. 39","label":"John 5:39","href":"/jhn/5/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"bengel.JHN.5.46-47.1","start":46,"end":47,"heading":"","excerpt":"ye would have believed) It did not help the Jews to say, We believe, that all things, which Moses has written, are true. There was need of explicit faith.'\" ... He wrote) There is no part of his writings where he did not. ... his letter [writings]) Often more readily is belief attached to a letter previously received, than to a discourse heard for the first time. ... My) speaking heavenly things, as compared with Moses.","source_url":"https://archive.org/stream/gnomonofnewtesta0000mern/gnomonofnewtesta0000mern_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"ryle","author":"J. C. Ryle","short_name":"Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"title":"Expository Thoughts on the Gospels: St. John, Vol. I","edition_short":"Expository Thoughts on the Gospels, for Family and Private Use, with the Text Complete.…","author_url":"/commentators/ryle/","divisions":"verse","work_url":"/works/ryle/","entries":[{"id":"ryle.JHN.5.1.1","start":1,"end":1,"heading":"After this","excerpt":"Literally translated, this would be, \"after these things.\" Some think that when St. John is telling some event which follows immediately after the last thing narrated, be uses the expression, \" after this thing \" (as John ii. 12), but that when there has been an interval of time he uses the expression, \" after these things.\" — If this be correct, we must suppose that some space of time elapsed between the healing of the nobleman's son and the visit to Jerusalem, recorded in this chapter.\n\n[A feast of the Jews.] There is nothing to show what feast this was. Most commentators think it was the passover. Many however think it was the feast of pentecost. Some few say it was the feast of tabernacles, some the feast of purim, and some the feast of the dedication. Each view has its advocates, and the question will probably never be settled. An argument in favour of the passover is the fact that none of the five Jewish feasts were so regularly attended by devout Jews as the passover. An argument against it is the fact that on three other occasions, when the feast of the passover is mentioned in St. John, he carefully specifies it by name; and one would naturally expect that it would be named here.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":217,"text":"John ii. 12","label":"John 2:12","href":"/jhn/2/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.1.2","start":1,"end":1,"heading":"","excerpt":"The matter is really of no peculiar importance. In one point of view only it is interesting. — If the \"feast\" was the passover, it proves that there were four passovers during the period of our Lords ministry on earth. St. John mentions three by name, — beside this \" feast.\" (John ii. 23; vi. 4; xii. 1.) This would make it certain that our Lord's ministry lasted three full years, or at any rate must have begun with a passover, and ended Avith a passover. — If the \"feast\" was not the passover, we have no proof that His ministry lasted longer than between two and three years. (See notes on John ii. 13.)\n\nThe expression, \"a feast of the Jews,\" is one of many incidental evidences that St. John wrote specially for the use of Gentile converts, and that he thought it needful for their benefit to explain Jewish ordinances.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":277,"text":"John ii. 23","label":"John 2:23","href":"/jhn/2/#v23","status":"detected"},{"at":290,"text":"vi. 4","label":"John 6:4","href":"/jhn/6/#v4","status":"detected"},{"at":297,"text":"xii. 1","label":"John 12:1","href":"/jhn/12/#v1","status":"detected"},{"at":595,"text":"John ii. 13","label":"John 2:13","href":"/jhn/2/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.1.3","start":1,"end":1,"heading":"Jesus went up","excerpt":"The frequency of our Lord's attendance at Jewish feasts, and the respect He showed for Mosaic ordinances, should always be noticed. They were appointed by God. and so long as they lasted, He gave them honour. It is an important proof to us, that the unworthiness of ministers is no reason for neglecting God's ordinances, such as baptism and the Lord's Supper The benefit we receive from ordinances and sacraments does not depend on the character of those who administer them, but on the state of our own souls. The priests and officers of the Temple. in our Lord's time, were probably very unworthy persons. But that did not prevent our Lord honouring the Temple ordinances and feasts. — It does not however follow from this that we should be justified in habitually going to hear false doctrine preached. Our Lord never did this.-\n\nLet it be noted, that none of the four Gospel-writers speak so much of our Lord's doings in Judaea and Jerusalem as St. John does.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.1-15.1","start":1,"end":15,"heading":"JOHN V. 1—15.","excerpt":"We are taught, for one thing, in this passage, what misery sin has brought into the world. We read of a man who had been ill for no less than thirty-eight years ! For eight-and-thirty weary summers and winters he had endured pain and infirmity. He had seen others healed at the waters of Bethesda, and going to their homes rejoicing. But for him there had been no healing. Friendless, helpless, and hopeless, he lay near the wonder-working waters, but derived no benefit from them. Year after year passed away, and left him still un cured. No relief or change for the better seemed likely to come, except from the grave.\n\nWhen we read of cases of sickness like this, we should remember how deeply we ought to hate sin ! Sin was the original root, and cause, and fountain of every disease in the world God did not create man to be full of aches, and pains, and infirmities. These things are the fruits of the Fall. There would have been no sickness, if there had been no sin.\n\nNo greater proof can be shown of man's inbred unbelief, than his carelessness about sin. \" Fools,\" says the wise man, \"make a mock at sin.\" (Pro. xiv. 9.) Thousands delight in things which are positively evil, and run greedily after that which is downright poison. They love that which God abhors, and dislike that which God loves. They are like the madman, who loves his enemies and hates his friends. Their eyes are blinded. Surely if men would only look at hospitals and infirmaries, and think what havoc sin has made on this earth, they would never take pleasure in sin as they do.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.2.1","start":2,"end":2,"heading":"there is at Jerusalem","excerpt":"These words, it is thought, show that Jerusalem was yet standing, and not taken and destroyed by the Romans, when John wrote his Gospel. Otherwise, it is argued, he would have said, \" There was at Jerusalem.\"\n\n[By the sheep-market a pool] Nothing certain is known about this pool, or its precise situation. Modern travellers have professed to point out where it was. But there is little ground for determining the matter, except conjecture and tradition. After all the changes of eighteen centuries, points like these are almost incapable of a satisfactory solution. There is no place in the world, perhaps, where it is so difficult to settle anything decidedly about ancient buildings and sites as ' Jerusalem. Some propose to render the expression \" sheep-market \"the \" sheepgate,\" because of Nehemiah iii. 1. But we really have no certain ground for either expression.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":795,"text":"Nehemiah iii. 1","label":"Nehemiah 3:1","href":"/neh/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.2.2","start":2,"end":2,"heading":"called in the Hebrew tongue Bethesda","excerpt":"The word \"Bethesda,\" according to Cruden, means \" house of effusion,\" or \" house of pity or mercy.\" It is not mentioned anywhere else in the Bible. The mention of the \" Hebrew tongue,\" shows again that John did not write for Jews so much as Gentiles.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.3.1","start":3,"end":3,"heading":"In these lay a great multitude","excerpt":"The context seems to show that the multitude were assembled at this particular feast in this place, expecting a certain miracle to be wrought, which only took place at this particular time of the year.\n\n[ Impotent folk ] This expression evidently does not mean paralytic people, but merely people who were sick and ilL Tha mention of \" blind, halt, withered,\" shows this.\n\n[Moving of the water.] This \" moving \" must have been something that could be seen and observed by persons standing by or looking on. There was no virtue or healing element in the water, until the movement took place.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.4.1","start":4,"end":4,"heading":"For an angel went down, &c.","excerpt":"The thing we are here told is very curious. There is nothing like it in the Bible, Josephus, the Jewish writer, does not mention it. The simplest view is that it was a standing miracle wrought once every year, as Cyril says, or at any rate at some special season only, by God's appointment, to keep the Jews in mind of the wonderful works that had been done for them in time past, and to remind them that the God of miracles was unchanged. — But when this singular miracle first began, — on what occasion it began, — why we never hear anything else about it, — in what way the angel came down, — are questions which cannot be answered. — That angels did interpose in a miraculous manner in the days of the New Testament, is perfectly clear from many instances in the Gospels and Acts. That the Jews themselves had strong faith in the interposition of angels on certain occasions, is clear from the account of the vision of Zacharias, when we are simply told that the people \"perceived that he had seen a vision in the temple.\"' (Luke i. 22.) That from the days of Malachi, when inspiration ceased, God may have seen it good to keep up in the Jewish mind a faith in unseen things, by the grant of a standing miracle, is a very probable opinion. The wisest course is to take the passage as we find it, and to believe though we cannot explain.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1029,"text":"Luke i. 22","label":"Luke 1:22","href":"/luk/1/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.4.2","start":4,"end":4,"heading":"","excerpt":"All other attempts to get over the difficulties of the passage are thoroughly unsatisfactory. To condemn the passage as not genuine, is a lazy way of cutting the knot, and not at all clearly warranted by the authority of manuscripts. — To say that St. John only used the popular language of the Jews in describing the miracle, and did not really believe it himself, is, to say the least, irreverent and profane. — To suppose, as Hammond and others have done, that the \"angel\" only means a common human \"messenger\" sent by the priests, and that the healing efficacy of the water arose from the blood of the many sacrifices which drained into the pool of Bethesda at the passover feast; — or to suppose, as others, that Bethesda was a pool where sacrifices were washed before they were offered, are all entirely gratuitous assumptions, and do not get over the main difficulty. There is no proof that the blood of the sacrifices did drain into the pool. There is no proof that the blood would give the water any healing virtue. There is no proof, as Lightfoot shows, that sacrifices were washed at all. (See Lightfoot's Exercitations on John, on this passage.) Moreover, this hypothesis would not account for only one person being healed every time the waters were \" troubled,\" or for St. John's mention of the \" angel troubling \" the waters. Here, as in many other instances, the simplest view, and the one which involves the fewest difficulties, is to take the passage as we find it, and to interpret it as narrating an actual fact, — viz. : a standing miracle which actually was literally wrought at a certain season, and perhaps every year.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.4.3","start":4,"end":4,"heading":"","excerpt":"After all there is no more real difficulty in the account before us, than in the history of our Lord's temptation in the wilderness, the various cases of Satanic possession, or the release of Peter from prison by an angel. Once admit the existence of angels, their ministry on earth, and the possibility of their interposition to carry out God's designs, and there is nothing that ought to stumble us in the passage. The true secret of some of the objections to it, is the modern tendency to regard all miracles as useless lumber, which must be thrown overboard, if possible, and cast out of the Sacred Narrative on every occasion. Against this tendency we must watch and be on our guard.\n\nRollock remarks, \" The Jewish people at this time was in a state of great confusion, and the presence of God was in great measure withdrawn from it. The prophets whom God had been accustomed to raise up for extraordinary purposes, were no longer given to the Jews. Therefore God, that He might not appear altogether to cast off His people, was willing to heal some miraculously, and in an extraordinary way, in order that He might testify to the world that the nation was not yet entirely rejected.\" Brentius and Calvin say much the same.\n\nPoole thinks that this miracle only began a little before the birth of Christ, \"as a figure of him being about to come, who was to be a fountain opened to the house of David.\" Lightfoot takes the same view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.5.1","start":5,"end":5,"heading":"infirmity thirty and eight years","excerpt":"This means the length of time during which the sick man had been ilL How old he was we do not know.\n\nBaxter remarks, \" How great a mercy is it to live eight and thirty years under God's wholesome discipline ! O my God, I thank Thee for the like discipline of eight and fifty years. How safe a life is this compared to one spent in full prosperity and pleasure !\"\n\nThose who see typical and abstruse meanings in all the least details of the narratives of Scriptures, observe that thirty-eight years was the exact time of Israel's wanderings in the wilderness. They see in the sick man, — helpless and hopeless till Christ came, — a type of the Jewish Church. The pool of Bethesda is Old Testament religion. The small benefit it conferred, — viz. : only healing one at a time, represents the narrow and limited benefit which Judaism conferred on mankind. The merciful interference of Christ on the sick man's behalf, represents the bringing in of the Gospel for all the world. These are pious thoughts, but it may well be doubted whether there is any warrant for them.\n\nThe notions that the pool of Bethesda was a type of baptism, and the five porches typical of the five books of the law, or the five wounds of Christ, appear to me mere ingenious inventions of man, without any solid foundation. Yet Chrysostom, Augustine, Theophylact, Euthymius, Burgon, Wordsworth, and many others, maintain them. Those who wish to see a full reply to the theory, that the miracle at the pool of Bethesda is a typical proof of the doctrine of baptismal regeneration, will find it in Gomarus, the Dutch divine. He takes up Bellarmine's argument on the subject, and anwers him completely.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.6.1","start":6,"end":6,"heading":"When Jesus saw...knew...long time","excerpt":"We need not doubt that our Lord knew this man's history by that divine knowledge which, as God, He possesses of all things in heaven and earth. To suppose that He ascertained by inquiry the state of his case before speaking to him, is a weak, meagre, and frigid interpretation. As a practical truth, it is a most comfortable doctrine that Jesus knows every sickness and disease, and all its weary history. Nothing is hid from Him.\n\n[He said unto him.'] This is an example of our Lord being the first to speak and begin conversation, as He did with the woman of Samaria. (John iv, 7.) Unasked, unsolicited, unexpectedly, He mercifully addressed the sick man. No doubt He always begins in man's heart .before man begins with Him. But He does all things, as a Sovereign, according to His own will; and it is not always that we see Him taking the first step so entirely of Himself, as we do here.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":571,"text":"John iv, 7","label":"John 4:7","href":"/jhn/4/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.6.2","start":6,"end":6,"heading":"Wilt thou be made whole","excerpt":"The English language here fails to give the fuU force of the Greek. It means, \"Hast thou a will? Dost thou wish? Dost thou desire to be made whole?\" The question was perhaps meant to awaken desire and expectation in the man, and to prepare him in some sense for the blessing about to be bestowed on him.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.7.1","start":7,"end":7,"heading":"The impotent man answered him, Sir","excerpt":"The word rendered \"Sir\" is the same that is more commonly rendered \"Lord.\" It is the same that is rendered \" Sir \" all through the fourth chapter, in the history of the Samaritan woman.\n\n[I have no man... .put me into the pool.] This is no doubt mentioned as an intentional proof of the heartlessness and unkindness of human nature. Think of a poor invalid waiting for years by the water, and having not a single friend to help him! The longer we live on earth the more we shall find that it is a selfish world, and that the sick and afflicted have few real friends in time of need. \" The poor is hated even of his neighbour.\" (Prov. xiv. 20.) Christ is the only unfailing friend of the friendless and helper of the helpless.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":628,"text":"Prov. xiv. 20","label":"Proverbs 14:20","href":"/pro/14/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.8.1","start":8,"end":8,"heading":"Rise, take up thy bed, and walk","excerpt":"Here, as in other similar cases, it is evident that miraculous healing power went forth with the words of our Lord. Thus, \" Stretch forth thy hand \" (Mark iii. 5) ; \" Go show yourselves to the priests \" (Luke xvii. 14). Commands like these tested the faith and obedience of those to whom they were given. How could they possibly do the things commanded, if impotent, like the man before us ? Where the use of doing them, if still covered with leprosy, like the ten lepers? But it was precisely in the act of obedience that the blessing came. The whole power is Christ's. But He loves to make us exert ourselves, and show our obedience and faith.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":150,"text":"Mark iii. 5","label":"Mark 3:5","href":"/mrk/3/#v5","status":"detected"},{"at":204,"text":"Luke xvii. 14","label":"Luke 17:14","href":"/luk/17/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.9.1","start":9,"end":9,"heading":"","excerpt":"- Augustine finds in the command, \" Take up thy bed,\" an exhortation to the love of our neighbours, because we are to bear one another's burdens; and in the command, \" walk,\" an exhortation to love God ! Such allegorizing appears to me very unwarrantable, and calculated to bring the Bible into contempt^ as a book that can be made to mean anything. 12*^\n\n9. — [Immediately.... made whole,.. ..walked.] Here we see the reality of the miracle wrought. Nothing but Divine power could enable one who had been a cripple for so many years to move his limbs and carry a burden all at once. But it was as easy to our Lord to give immediate strength as it was to create muscles, nerves, and sinews in the day that Adam was made.\n\nWhen we are told that the man \" took up his bed,\" we must remember that this probably was nothing more than a light mattress, carpet, or thick cloth, such as is commonly used in hot countries for sleeping on.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.10.1","start":10,"end":10,"heading":"The Jews","excerpt":"Here, as in many places in St. John's Gospel, the expression, \" the Jews,\" when used of the Jews at Jerusalem, means the leaders of the people, — elders, rulers, and scribes. It does not mean vaguely the \"Jewish crowd\" around our Lord, but the representatives of the whole nation, — the heads of Israel at the time.\n\n[It is not lawful.... carry bed.] In support of this charge of unlawfulness, the Jews would allege not merely the general law of the fourth commandment, but the special passages in Nehemiah and Jeremiah, about \" bearing no burden \" on the Sabbath day. (Neh. xiii. 19 ; Jer. xvii. 21.) But they could not have proved that these passages applied to the case of the man before them. — For a man to carry merchandise and wares on the Sabbath was one thing. For a sick man, suddenly and miraculously healed, to walk away to his home, carrying his mattress, was quite another. — To forbid the one man to carry his burden was Scriptural and lawful. To forbid the other was cruel, and contrary to the spirit of the law of Moses. — The act of the one man was unnecessary. The act of the other was an act of necessity and mercy. — It might perhaps be urged in defence of the Jews, that they only saw a man carrying off a burden, and knew nothing of his previous illness or his cure. But when we remember the many instances recorded in the Gospels of their extreme and harsh interpretation of the fourth commandment, it is doubtful whether this plea will stand.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":570,"text":"Neh. xiii. 19","label":"Nehemiah 13:19","href":"/neh/13/#v19","status":"detected"},{"at":586,"text":"Jer. xvii. 21","label":"Jeremiah 17:21","href":"/jer/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.11.1","start":11,"end":11,"heading":"He that made me whole, the same said, &c.","excerpt":"The answer of the man seems simple. But it contains a deep principle. \" He that has done so great a thing to me was surely to be obeyed, when He told me to take up my bed. If He had authority and power to heal, He was not likely to lay upon me an unlawful command. I only obeyed him who cured me.\" If Christ has really healed our souls, should not this be our feeling toward Him ? — \"Thou hast healed me. What thou commandest I will do.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.12.1","start":12,"end":12,"heading":"What man is that which said...Take up thy bed, &c.","excerpt":"Ecolampadius, Grotius, and many others, remark what an example this question is of the malevolent and malicious spirit of the Jews. Instead of asking, \" who healed thee ?\" they asked \" who told thee to carry thy bed ?\" They cared not for knowing what they might admire as a work of mercy, but what they might make ihe ground of an accusation. How many arc like them ! They are always looking out for something to find fault with.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.13.1","start":13,"end":13,"heading":"wist not who it was","excerpt":"It is most probable that the cripple really knew not who it was that had healed him, and had only seen our Lord that day for the first time. He was ignorant of His name, and only knew Him as a kind person, who came up and said suddenly, \" Wilt thou be made whole ?\" and, after curing him miraculously, suddenly disappeared in the crowd.\n\n[Conveyed himself away.] The Greek word so rendered is peculiar, and only found in this place. Parkhurst thinks that it simply means \" departed, or went away.\" Schleusner says that the root of the idea is, \" swimming out, or escaping by swimming,\" and that the meaning here is, \"withdrew himself secretly from the crowd that was in the place.\" If so, it is not improbable that, as in Luke iv. 30, at Nazareth, and John x. 39, in the Temple, our Lord put forth a miraculous power in passing or gliding through the crowd without being observed or stopped.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":722,"text":"Luke iv. 30","label":"Luke 4:30","href":"/luk/4/#v30","status":"detected"},{"at":752,"text":"John x. 39","label":"John 10:39","href":"/jhn/10/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.14.1","start":14,"end":14,"heading":"Afterward...temple","excerpt":"It is not clear how long a time elapsed before our Lord found the man whom He had healed in the Temple. If the theory be correct to which I adverted in the note on the first verse, there must have been an interval. The word \" afterwards \" is literally \" after these things.\"\n\nChrysostom thinks that the circumstance of the man being found \" in the temple \" is an indication of his piety.\n\n[Behold thou art made whole : sin no more, etc.] These words appear to point at something more than meets the eye. They are a solemn caution. One might fancy that our Lord knew that some sin had been the beginning of the man's illness, and that he meant to remind him of it. It certainly seems very unlikely that our Lord would say broadly and vaguely, \" sin no more,\" unless he spoke with a significant reference to some sin which had been the primary cause of this man's long illness. (See 1 Cor. xi. 30.) There are sins which bring their own punishments on men's bodies ; and I am strongly disposed to think that it may have been the case with this man. The expression, \" a worse thing,\" would then come out with more force. It would be \" a heavier visitation,\" — a worse judgment, — even than this thirtyeight years' illness. A sick bed is a sorrowful place, but hell is much worse.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":881,"text":"1 Cor. xi. 30","label":"1 Corinthians 11:30","href":"/1co/11/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.14.2","start":14,"end":14,"heading":"","excerpt":"Besser remarks, — \"It is a dreadful thing, when the correction and mercy of Divine love wearies itself with a man in va'n. You that are sick, write over your beds, when you rise up from them in renewed health, — ' Behold thou art made whole ; sin no more, lest a worse thing come unto thee.' \" Brentius says much the same, If sin was the cause of this man's disease, and he had been ill from the effects of it thirty and eight years, it is plain that it must have been committed before our Lord was born ! It is an instance, in that case, of our Lord's perfect and Divine knowledge of all things, past as well as future.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.15.1","start":15,"end":15,"heading":"departed, and told the Jews","excerpt":"There is no proof that the man did this with anj evil design. Born a Jew, and taught to reverence his rulers and elders, he naturally wished to give them the information they desired, and had no reason to suppose, for anything we can see, that it would injure his Benefactor.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.16.1","start":16,"end":16,"heading":"therefore...Jews persecute, &c.","excerpt":"The verbs in this verse are all in the imperfect tense. It may be doubted whether the meaning is not, strictly speaking, something of this kind : — \" The Jews from this time began to persecute Jesus, and were always seeking to slay Him, because He made a habit of doing these things on the Sabbath day.\" It is some confirmation of this view that our Lord at a much later period refers to this very miracle at Bethesda, as a thing which had specially angered the Jews of Jerusalem, and for which they hated Him and sought still to kill Him. It was long after the time of this miracle when He said, — \"Are ye angry at me, because I have made a man every whit whole on the Sabbath day ? \" (John vii. 23.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":687,"text":"John vii. 23","label":"John 7:23","href":"/jhn/7/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.16-23.1","start":16,"end":23,"heading":"JOHN V. 16—23.","excerpt":"We learn, for one thing, from the verses before us, that there are some works which it is lawful to do on the Sabbath day.\n\nThe Jews, as on many other occasions, found fault because Jesus healed a man who had been ill for thirty-eight years, on the Sabbath. They charged our Lord with a breach of the fourth commandment.\n\nOur Lord's reply to the Jews is very remarkable. \" My Father,\" he says, \" worketh hitherto, and I also work.\" It is as though He said : — \" Though my Father rested on the seventh day from His work of creation, He has never rested for a moment from His providential government of the world, and from His merciful work of supplying the daily wants of all His creatures. Were He to rest from such work, the whole frame of nature would stand still. And I also work works of mercy on the Sabbath day. I do not break the fourth commandment when I heal the sick, any more than my Father breaks it when He causes the sun to rise and the grass to grow on the Sabbath.\"\n\nWe must distinctly understand, that neither here nor elsewhere does the Lord Jesus overthrow the obligation of the fourth commandment. Neither here nor elsewhere is there a word to justify the vague assertions of some modern teachers, that \" Christians ought not to keep a Sabbath,\" and that it is \" a Jewish institution which has passed away.\" The utmost that our Lord does, is to place the claims of the Sabbath on the right foundation. He clears the day of rest from the false and superstitious teaching of the Jews, about the right way of observing it. He shows us clearly that works of necessity and works of mercy are no breach of the fourth commandment.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.17.1","start":17,"end":17,"heading":"But Jesus answered","excerpt":"This seems to have been the first reply which our Lord made when charged with breaking the fourth commandment. It was a short, simple justification of the lawfulness of doing works of mercy on the Sabbath. There seems to have been an interval between this reply and the long argumentative defence which begins in the 19th verse.\n\n[My Father worketh hitherto, and I also work.] The words rendered \"hitherto,\" are, literally, \"until now,\" — that is, from the beginning of creation up to the present time.\n\nI can only see one meaning in this pithy sentence: — \"My Father in heaven is continually working works of mercy and kindness in His providential government of the world, in supplying the wants of all His creatures, in maintaining the whole fabric of the earth in perfection, in giving rain from heaven and fruitful seasons, in preserving and sustaining life. All this He does on Sabbaths, as well as week days. Were He to cease from such works, the whole world would be full of confusion. When He rested from His works of creation He did not rest from His works of providence. I also, who am His beloved Son, claim the right to work works of mercy on the Sabbath. In working such works I do not break the Sabbath any more than My Father does. My Father appointed the fourth commandment to be honoured, and yet never ceased to cause the sun to rise and the grass to grow on the Sabbath. I also, who claim to be One with the Father, honour the Sabbath, but I do not abstain from works of mercy upon it.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.17.2","start":17,"end":17,"heading":"","excerpt":"Two things should be observed in this sentence. One is the plain practical lesson that the Sabbath was not meant to be a day of total idleness, and of entire cessation from all kinds and sorts of work. \" The Sabbath was made for man,\" — for his benefit, comfort, and advantage. Works of mercy and of real necessity to man's life and animal existence on the Sabbath day, were never intended to be forbidden. — The other thing to be observed is our Lord's assertion of His own Divinity and equality with God the Father. When He said, \" My Father worketh, and I also work/' He evidently meant much more than bringing forward His Father's example, though that of course is contained in His argument, and justifies all Christians in doing works of mercy on Sundays. What He meant was, \"I am the beloved Son of God : I and My Father are one in essence, dignity, honour, and authority ; whatever He does I also do, and have right to do. He works and I also work. He gave you the Sabbath, and it is His day. I too, as one with Him, am Lord of the Sabbath.\" That the Jews saw this to be the meaning of His words seems clear from the next verse.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.17.3","start":17,"end":17,"heading":"","excerpt":"Chrysostom remarks on this verse : — \" If any one say, ' How doth the Father work, who ceased on the seventh day from all His works ? ' let him learn the manner in which He worketh. What is it ? He careth for, He holdeth together all that hath been made. When thou beholdest the sun rising, and the moon running in her path, the lakes, the fountains, the rivers, the rains, the course of nature in seeds, and in our own bodies and those of irrational beings, and all the rest, by means of which this universe is made up, then learn the ceaseless working of the Father.\" (Matt. v. 45 ; vi. 30.)\n\nSchottgen quotes a remarkable saying of Philo Judaeus, — \" God never ceases to work. Just as it is the property of fire to burn and of snow to be cold, so is it the property of God to work.\"\n\nFerus remarks on the great variety of arguments used by our Lord on various occasions, in reply to the superstitious views of the Jews about the Sabbath. One time He adduces the example of David eating the shew-bread, another time the example of the priests working in the Temple on the Sabbath, another time the readiness of the Jews to help an ox out of a pit on the Sabbath. All these arguments were used in defence of works of necessity and mercy. Here He takes higher ground still, — the example of His Father.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":571,"text":"Matt. v. 45","label":"Matthew 5:45","href":"/mat/5/#v45","status":"detected"},{"at":585,"text":"vi. 30","label":"Matthew 6:30","href":"/mat/6/#v30","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.18.1","start":18,"end":18,"heading":"Therefore the Jews sought the more to kill him","excerpt":"This short defence which our Lord made seems to have rankled in the minds of the Jews, and to have made them even more bitter against Him. What length of time is covered by this verse is not very plain. I am inclined to think that it implies some little pause between the 17th and 19th verses. Here again, as in the 16th verse, we have the imperfect tense all the way through. It must surely point at something of habit, both in the designs of the Jews against our Lord, and in our Lord's conduct, and in His language about His Father.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.18.2","start":18,"end":18,"heading":"said also...his Father...equal with God","excerpt":"It is clear that our Lord's words about His Sonship struck the Jews in a far more forcible way than they seem to strike us. In a certain sense all believers are \" sons of God.\" (Rom, viii. 14.) Bat it is evident that they are not so in the sense that our Lord meant when He talked of God as His Father, and Himself as God's Son. The Greek undoubtedly might be translated more clearly, \"said that God was His own particular Father.\" (Compare Rom. viii. 32). The Jews at any rate accepted the words as meaning our Lord to assert His own peculiar Sonship, and His consequent entire equality with God the Father. Their charge and ground of anger against Him amounted to this : — \" Thou callest God Thine own particular Father, and claimest authority to do whatsoever He does. By so doing Thou makest Thyself equal with God.\" And our Lord seems to have accepted this charge as a correct statement of the case, and to have proceeded to argue that He had a right to say what He had said, and that He really was equal with God. As St. Paul says, — \" He thought it not robbery to be equal with God.\" (Phil. ii. 6.)\n\nAugustine remarks, — \" Behold the Jews understood what the Arians would not understand.\"\n\nWhitby remarks that the Jews never accused our Lord of blasphemy for saying that he was the Messiah, but for saying that He was the Son of God, because they did not believe that Messiah when He appeared was to be a Divine Person.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":441,"text":"Rom. viii. 32","label":"Romans 8:32","href":"/rom/8/#v32","status":"detected"},{"at":1092,"text":"Phil. ii. 6","label":"Philippians 2:6","href":"/php/2/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.18.3","start":18,"end":18,"heading":"","excerpt":"Ferus remarks that the Jews probably took notice of our Lord calling God \" My Father,\" and not \" our Father.\" — Cartwright also thinks that there is much weight in the expression \"my,\" and that the Jews gathered from it that Christ claimed to be the only -begotten Son of God, and not merely a Son by adoption and grace.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.19.1","start":19,"end":19,"heading":"Then answered Jesus and said unto them","excerpt":"This verse begins a long discourse, in which our Lord formally defends himself from the charge of the Jews of laying claim to what He had no right to claim. (1.) He asserts His own Divine authority, commission, dignity, and equality with God His Father. (2.) He brings forward the evidence of His Divine commission, which the Jews ought to consider and receive. (3.) Finally, He tells the Jews plainly the reason of their unbelief, and charges home on their consciences their love of man's praise more than God's, and their inconsistency in pretending to honour Moses while they did not honour Christ. It is a discourse almost unrivalled in depth and majesty.\n\nThere are few chapters in the Bible, perhaps, where we feel our own shallowness of understanding so thoroughly, and discover so completely the insufficiency of all human language to express \" the deep things of God.\" Men are often saying they want explanations of the mysteries of the Christian faith, the Trinity, the Incarnation, the person of Christ, and the like. Let them just observe, when we do find a passage full of explanatory statements on a deep subject, how much there is that we have no line to fathom and no mind to take in. \" I want more light,\" says proud man. God gives him his desire in this chapter. and lifts up the veil a little. But behold 1 we are dazzled by the very light we wanted, and find we have not eyes to take it in.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.19.2","start":19,"end":19,"heading":"","excerpt":"It has always been thought by many commentators that this solemn discourse of our Lord's was delivered before the Sanhedrim, or general Ecclesiastical Assembly of the Jews. They regard it as a formal defence of His Divinity and Messiahship, and a statement of evidence why He should be received, before a regularly constituted ecclesiastical court. — It may be so. Probabilities seem in favour of the idea. But it must be remembered that we have nothing but internal evidence in favour of the theory. There is not a word said to show that our Lord was formally brought before the Sanhedrim, and made a formal defence. — Some writers lay much stress upon the opening words of the 19th verse, — \" Then answered Jesus and said,\" — and consider that these words imply a formal charge in court, and a formal reply from our Lord. It may be true. But we must remember that it is only a conjecture.\n\nOne thing only is certain. Nowhere else in the Gospels do we find our Lord making such a formal, systematic, orderly, regular statement of His own unity with the Father, His Divine commission and authority, and the proofs of His Messiahship, as we find in this discourse. To me it seems one of the deepest things in the Bible.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.19.3","start":19,"end":19,"heading":"Verily, verily, I say unto you","excerpt":"Here, as elsewhere, the remark applies, that this form of expression always precedes some statement of more than ordinary depth and importance.\n\n[The Son can do nothing of himself, &c.] This opening verse declares ihe complete unity there is between God the Father and God the Son. The Son, from His very nature and relation to the Father, \"can do nothing\" independently or separately from the Father. It is not that He lacks or wants the power to do, but that He will not do. (Compare Gen. xix. 22.) When the angel said, \" I cannot do anything till thou be come thither;\" it means of course \"'I will not do.\" — \"Of himself\" does not mean without help, or unassisted, but \"from himself,\" from His own independent will. He can only do such things as, from His unity with the Father, and consequent ineffable knowledge, He \"seeth\" tLs Father doing. For the Father and the Son are so united, — one God though two Persons, — that whatsoever the Father does the Son does also. The acts of the Son therefore are not His own independent acts, but the acts of His Father also.\n\nThe Greek word which we render \"likewise\" must not be supposed to mean nothing more than \"also, as well.\" It is literally \" in like manner.\"\n\nBishop Hall paraphrases this saying of our Lord thus: — \"1 and the Father are one indivisible essence, and our acts are no less inseparable. The Son can do nothing without the will and act of the Father ; and, even as He is man, can do nothing but what He seeth agreeable to the will and purpose of His heavenly Father.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":486,"text":"Gen. xix. 22","label":"Genesis 19:22","href":"/gen/19/#v22","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.20.1","start":20,"end":20,"heading":"the Father loveth the Son, &c.","excerpt":"This verse carries on the thought begun in the preceding verse, — the unity of the Father and the Son. When we read the words, \" The father loveth \" and the \"Father showeth,\" we must not for a moment suppose them to imply any superiority in the Father, or any inferiority in the Son, as to their Divine nature and essence. — The \" love \" is not the love of an earthly parent to a beloved child. The \"showing\" is not the showing of a teacher to an ignorant scholar. The \" love \" is meant to show us that unspeakable unity of heart and affection (if such words may be reverently used) which eternally existed and exists between the Father and the Son. The \"showing\" means that entire confidence and cooperation which there was between the Father and the Son as to all the works which the Son should do when He came into the world, to fill the office of Mediator, and to save sinners. — The \"greater works,\"which remained to be shown, were evidently the works specified in the two following verses, — the works of quickening and of judging. That the Jews did \"marvel,\" and were confounded at the works of \"quickening,\" we know from the Acts of the Apostles. That they will \"marvel\" even more at our Lord's work of judgment we shall see when Christ comes again to judge the heathen, to restore Jerusalem, to gather Israel, to convince the Jews of their unbelief, and to renew the face of the earth.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.20.2","start":20,"end":20,"heading":"","excerpt":"Both in this, and the preceding verse, we must carefully remember the utter inability of any human language, or human ideas, to express perfectly such matters as our Lord is speaking of. Language is intended specially to express the things of man. It fails greatly when used to express things about God. In the expressions \"seeth the Father do,\" — \"loveth the Son,\" — \"showeth him all things,\" — \" will show him greater works,\" — we must carefully bear this in mind. We must remember that they are expressions accommodated to our weaker capacities. They are intended to explain the relation between two divine Beings, who are one in essence, though two Persons, — one in mind and will, though two in manifestation, — equal in all things as touching the Godhead, though the Son is inferior to the Father as touching His manhood. There must needs be immense difficulty in finding words to convey any idea of the relation between these two Persons. Hence the language used by our Lord must be cautiously handled, with a constant recollection that we are not reading of an earthly father and son, but of God the Father and God the Son, who though one in essence as God, are at the same time two distinct Persons.\n\nAugustine wisely remarks, \" There are times when speech is deficient, even when the understanding is proficient. How much more doth speech suffer defect, when the understanding hath nothing perfect I \"\n\nAugustine and Bernard both remark, that it is far \" greater work\" to repair ruined human nature, than to make it at first, and to re-create it, than to create it.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.21-22.1","start":21,"end":22,"heading":"as the Father raiseth up the dead, &c.","excerpt":"Our Lord here proceeds to tell the Jews one of His mighty works which He had come to do, in proof of His divine nature, authority, and commission. Did they find fault with Him for making Himself equal with God ? Let them know that He had the same power as God the Father to give \"life\" and quicken the dead. Let them know furthermore, that all \"judgment\" was committed to Him. Surely He who had in His hand the mighty prerogatives of giving life and judging the world, had a right to speak of himself as equal with God 1\n\nWhen we read \"the Father raiseth up the dead, and quickeneth them,\" we must either understand the words to refer generally to God's power to raise the dead at the last day, — which the Jew would allow as an article of faith, and a special attribute of divinity, — or else we must understand it to apply to the power of spiritually quickening men's souls, which God had from the beginning exercised in calling men from death to life, — or else we must simply take it to mean that to give life, whether bodily or spiritual, is notoriously the peculiar attribute of God. The last view appears to me the most probable one, and most in harmony with what follows in after verses.\n\nWhen we read \" the Son quickeneth whom he wills,\" we have a distinct assertion of the Son's authority to give life at His will, either bodily or spiritual, with the same irresistible power as the Father. The highest of all gifts He has but to \" will \" and to bestow. The Greek word translated \" quickeneth,\" is very strong. It is, literally, \" makes alive,\" and seems to imply the power of making life of all kind, both bodily and spiritual.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.21-22.2","start":21,"end":22,"heading":"","excerpt":"Burkitt remarks, that it is never said of any prophet or apostle, that he did mighty works \"at his will.\"\n\nWhen we read \" the Father judgeth no man, but hath committed all judgment to the Son,\" we must understand that in the economy of redemption, the Father has honoured the Son by devolving on Him the whole office of judging the world. It cannot of course mean that judgment is work with which the Father from His nature hath nothing to do, but that it is work which He has completely and entirely committed to the Son's hands. He that died for sinners, is He that will judge them. Thus it is written, — '• He will judge the world in righteousness by that man whom he hath ordained,\" (Acts xvii. 31.)\n\nBurgon remarks, \" There is an original, supreme, judicial power; and there is also a judicial power derived, given by commission.\n\nChrist, p^ God, hath the first together with the Father : Christ, as man, hath the second from the Father,\"\n\nI think it highly probable that the \" all judgment committed to the Son,\" includes not merely the final judgment of the last day, but the whole work of ordering, governing, and deciding the affairs of Gods kingdom. \"To judge\" is an expression constantly used in the Old Testament in the sense of \" to rule.\" The meaning then would be, that the Father has given to the Son the office of King and Judge. The whole administration of the Divine government of the world is put into the hands of the Son, Christ Jesus. Everything connected with the rule of the church and world, as well as the last judgment, is placed in the Son's hands.\n\nWe should carefully mark the distinction between \" quickening \" and \"judging\" in the language of these two verses.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":688,"text":"Acts xvii. 31","label":"Acts 17:31","href":"/act/17/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.21-22.3","start":21,"end":22,"heading":"","excerpt":"(a.) It is not said that \" the Father quickeneth no man,\" but hath committed the power of giving life to the Son. Had this been said, it would have contradicted the texts \"no man can come unto Me except the Father draw him,\" and \"the Spirit giveth life.\" (John vi. 44 ; 2 Cor. iii. 6.) Quickening is the work of all three Persons in the Trinity, of one as much as another.\n\n(b). It is said that judgment is the special work of the second Person of the Trinity. It is not the peculiar office either of the Father, or the Spirit, but of the Son. There seems a fitness in this. He who was condemned by an unjust judgment, and died for sinners, is He whose office it will be to judge the world.\n\n(c.) It is said that \" the Son quickeneth whom he will \" The power of giving life is as much the prerogative of the Son as of the Father, or of the Spirit. Surely this teaches us that to place the election of God the Father, or the work of the Spirit, before men, as the first and principal thing they should look at, is not good theology. Christ, after all, is the meeting-point between the Trinity and the world. It is His office to quicken as well as pardon. No doubt He quickeneth by the Spirit whom He sends into man's heart. But it is His prerogative to give life as well as peace. This ought to be remembered. There are some in this day who in a mistaken zeal put the work of the Father and the Spirit before the work of Christ.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":256,"text":"John vi. 44","label":"John 6:44","href":"/jhn/6/#v44","status":"detected"},{"at":270,"text":"2 Cor. iii. 6","label":"2 Corinthians 3:6","href":"/2co/3/#v6","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.23.1","start":23,"end":23,"heading":"That all men should honour the Son, &c.","excerpt":"By these words our Lord teaches us that the Father would have the Son to receive equal honour with Himself We are to understand distinctly that there is no inferiority in the Son to the Father. He is equal to Him in dignity and authority. He is to be worshipped with equal worship. If any man fancies that to honour the Son equally with the Father, detracts from the Father's honour, our Lord declares that such a man is entirely mistaken. On the contary, \" He that honoureth not the Son, honoureth not the Father that sent him.\" It was the mind and intention of the Father that the Son, as the Mediator between God and man, should receive honour from all men. The glory of His beloved Son is part of the Father's eternal counsels. Whenever therefore any one through ignorance or pride, or unbelief, neglects Christ, but professes at the same time to honour God, he is committing a mighty error, and so far from pleasing God, is greatly displeasing Him. The more a man honours Christ, and makes much of Him, the more the Father is pleased.\n\nEvangelical Christians should mark the doctrine of this verse, and remember it. They are sometimes taunted with holding new views in religion, because they bring forward Christ so much more prominently than their fathers or grandfathers did. Let them see here that the more they exalt the Son of God and His office, the more honour they are doing to the Father who sent Him.\n\nTo the Deist and Socinian, the words of this verse are a strong condemnation. Not honouring Christ, they are angering God the Father. The Fatherhood of God, out of Christ, is a mere idol of man's invention, and incapable of comforting or saving.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.23.2","start":23,"end":23,"heading":"","excerpt":"Alford remarks, \"Whosoever does not honour the Son with equal honour to that which he pays to the Father, however he may imagine that he honours or approaches God, does not honour Him at all ; because he can only be known by us as 'the Father who sent his Son.'\" — Barnes remarks, \"If our Saviour here did not intend to teach that He ought to be worshipped and esteemed equal with God, it would be difficult to teach it by any language.\"\n\nRollock remarks, \" The Jews and Turks in the present day profess to worship God earnestly, not only without the Son, but even with contempt of the Son Jesus Christ. But the whole of such worship is idolatrous, and that which they worship is an idol. There is no knowledge of the true God except in the face of the Son.\"\n\nWordsworth remarks, \" They who profess zeal for the one God do not honour Him aright, unless they honour the Son as they honour the Father. This is a warning to those who claim the title of Unitarians, and deny the divinity of Christ. No one can be said to believe in the Divine Unity who rejects the doctrine of the Trinity.\"\n\nThe entire unity of the three Persons in the Trinity, is a subject that needs far more attention than many give to it. It may be feared that many well-meaning Christians are tritheists or worshippers of three distinct Gods, without knowing it. They talk as if God the Father's mind towards sinners was one thing-, and God the Son's another, — as if the Father hated man, and the Son loved him and protected him. Such persons would do well to study this part of Scripture, and to mark the unity of the Father and the Son.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.23.3","start":23,"end":23,"heading":"","excerpt":"After all, that deep truth, \" the eternal generation \" of God the Son, whatever proud man may say of it, is the foundation truth which we must never forget in trying to understand a passage like that before us. In the Trinity \" none is afore or after other. The Father is eternal : the Son eternal : the Holy Ghost eternal. The Father is God : the Son is God : the Holy Ghost is God. And yet there are not three eternals, but one eternal : not three Gods, but one God.\" — As Burgon remarks, '•' There never was a time when any one of the three Persons was not ;\" and it might be added, there never was a time when the three Persons were not equal. And yet the Son was begotten of the Father from all eternity, and the Holy Ghost proceeded from all eternity from the Father and the Son.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.24.1","start":24,"end":24,"heading":"Verily, verily, I say","excerpt":"Here, as in other places, these words are the preface to a saying of more than ordinary solemnity and importance.\n\n[He that heareth my word.] The \" hearing\" here is much more than mere listening, or hearing with the ears. It means hearing / with the heart, hearing with faith, hearing accompanied by obedient discipleship. He that so hears the doctrine, teaching, or \"word \" of Christ, hath life. It is such hearing as that of the true sheep : \" My sheep hear my voice,\" (John x. 27,) or as that spoken of by St, Paul: \"Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him.\" (Eph. iv. 21.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":472,"text":"John x. 27","label":"John 10:27","href":"/jhn/10/#v27","status":"detected"},{"at":615,"text":"Eph. iv. 21","label":"Ephesians 4:21","href":"/eph/4/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.24.2","start":24,"end":24,"heading":"believeth on him that sent me","excerpt":"This must not be supposed to mean that a vague faith in God, such as the Deist professes to have, is the way to everlasting life. The belief spoken of is a believing on God in Christ, — a believing on God as the God who sent Christ to save sinners, — a believing on God as the God and Father of our Lord Jesus Christ, who has planned and provided redemption by the blood of His Son. He who so believes on God the Father, is the same man that believes in God the Son. In this sense the Father is just as much the- object of saving faith as the Son. Thus we read, \" It shall be imputed if we believe on him who raised up Jesus our Lord from the dead.\" (Rom. iv. 24.) And again, \" Who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God.\" (1 Pet. i. 21.) He that rightly believes on Christ as his Saviour, with the same faith believes in God as his reconciled Father. The Gospel that invites the sinner to believe in Jesus as his Redeemer and Advocate, invites him at the same time to believe in the Father, who is \" well pleased \" with all who trust in His Son.\n\nHenry remarks, \"Christ's design is to bring us to God. (1 Pet. iii. 18.) As God is the first original of all grace, so is He the ultimate object of all faith. Christ is our way, and God ia our rest. We must believe on God as having sent Jesus Christ, and recommended Himself to our faith and love, by manifesting His glory in the face of Jesus Christ.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":651,"text":"Rom. iv. 24","label":"Romans 4:24","href":"/rom/4/#v24","status":"detected"},{"at":806,"text":"1 Pet. i. 21","label":"1 Peter 1:21","href":"/1pe/1/#v21","status":"detected"},{"at":1186,"text":"1 Pet. iii. 18","label":"1 Peter 3:18","href":"/1pe/3/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.24.3","start":24,"end":24,"heading":"","excerpt":"Lightfoot remarks, \" He doth most properly centre the ultimate fixing and resting of belief in God the Father. For as from Him, as from a fountain, do flow all those things that are the object of faith, — namely free grace^ the gift of Christ, the way of redemption, the gracious promises, — so unto Him as to that fountain doth faith betake itself in its final resting and repose, — namely to God in Christ.'\n\nChemnitius remarks, that the expression \" believe on Him who sent me,\" shows \" that true faith embraces the word of the Gospel, not as something thought out by Christ alone, but as something decreed in the secret counsel of the whole Trinity.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.24-29.1","start":24,"end":29,"heading":"JOHN V. 24—29.","excerpt":"The passage before us is singularly rich in weighty truths. To the minds of Jews, who were familiar with the writings of Moses and Daniel, it would come home with peculiar power. In the words of our Lord they would not fail to see fresh assertions of His claim to be received as the promised Messiah.\n\nWe see in these verses that the salvation of our souls depends on hearing Christ. It is the man, we are told, who \" hears Christ's word,\" and believes that God the Father sent Him to save sinners, who \" has everlasting life.\" Such \" hearing \" of course is something more than mere listening. It is hearing as a humble scholar, --hearing as an obedient disciple, — hearing with faith and love, — hearing with a heart ready to do Christ's will, — this is the hearing that saves. It is the very hearing of which God spoke in the famous prediction of a \" prophet like unto Moses :\" — \" Unto him shall ye hearken.\" — \" Whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.\" (Deut. xviii. 15—19.)\n\nTo \" hear \" Christ in this way, we must never forget, is just as needful now as it was eighteen hundred years ago. It is not enough to hear sermons, and run after preachers, though some people seem to think this makes up the whole of religion. We must go much further than this : we must \" hear Christ.\" To submit our hearts to Christ's teaching, — to sit humbly at His feet by faith, and learn of Him, — to enter His school as penitents, and become His believing scholars, — to hear His voice and follow Him, — this is the way to heaven. Till we know something experimentally of these things, there is no life in us.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1018,"text":"Deut. xviii. 15","label":"Deuteronomy 18:15","href":"/deu/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.25.1","start":25,"end":25,"heading":"Verily, verily, I say unto you","excerpt":"This emphatic - preface here begins a prophecy of the wonderful things that should yet be done by the Son of God. Did the Jews of Jerusalem desire to know what proofs of Divine power and authority the Son of God would give ? Let them hear what he would do.\n\n[The hour is coming and now is.] This meant that a time was coming, and in fact had already begun.\n\n[The dead shall hear His voice and live.] It is thought by some that these words apply to the literal raising again of dead persons, such as Lazarus at Bethany. I cannot think it I believe that the \" dead \" here spoken of are the spiritually dead. I believe that the \" hearing the voice of the Son of God,\" means the hearing of faith. I believe that the \"living\" spoken of means the rising out of the death of sin to spiritual newness of life. And I believe that the whole verse is a prediction of the many conversions of dead sinners that were to take place soon, and had begun in some measure to take place already. The prediction was fulfilled when dead souls were converted during our Lord's own ministry, and was much more fulfilled after the day of Pentecost, when He was preached by His apostles to the Gentiles, and \"believed on in the world.\" (1 Tim. iii. 16.)\n\nTo confine the words to the few cases of miraculous raising of dead bodies which took place in the time of our Lord and His apostles, appears to supply a very inadequate interpretation, and to be rendered unnecessary by the succeeding verse.\n\nLet it be noted that it is only those who \" hear,\" or \" have heard \" with faith the voice of Christ, that live. Spiritual life turns on believing. \"Ye also trusted, after that ye heard the word of truth.\" (Eph. i. 13.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1211,"text":"1 Tim. iii. 16","label":"1 Timothy 3:16","href":"/1ti/3/#v16","status":"detected"},{"at":1678,"text":"Eph. i. 13","label":"Ephesians 1:13","href":"/eph/1/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.25.2","start":25,"end":25,"heading":"","excerpt":"Ferus and Cocceius think that the calling and conversion of the Gentiles was the principal thought in our Lord's mind when He spoke these words.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.26.1","start":26,"end":26,"heading":"For as the Father, &c.","excerpt":"The first part of this verse needs no explanation. It is an admitted principle that God is the Author and Source of all life. He \" hath life in himself.\" When it says further that \" he hath given to the Son to have life in himself,\" we must not suppose it means that He has bestowed it on His Son, in the same way that He gives gifts to mere men, such as prophets and apostles. It rather means that in His everlasting counsels concerning man s redemption. He has appointed that the Second Person of the Trinity, — His beloved Son, — should be the Dispenser and Giver of life to all mankind. \" God has given to us eternal life, and this life is in his Son.\" (1 John v. 11.)\n\nBoth here and in the following verse we must remember that \"giving\" does not imply any inferiority in the Son to the Father, so far as concerns His Divine essence. The things \" given\" to the Son were things solemnly appointed, deputed, and laid upon Him when He assumed the office of Mediator, in virtue of His office.\n\nBurgon remarks, — \" Both the Father and the Son have the same life; both have it in themselves; both in the same degree ; as the one so the other ; but only with this difference, — the Father from all eternity giveth it, the Son from all eternity receiveth it.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":658,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.27.1","start":27,"end":27,"heading":"And hath given him authority, &c.","excerpt":"This means that in virtue of His Mediatorial office the Second Person of the Trinity ia specially appointed to be the Judge of all mankind. In the counsels of God concerning man, \"judgment\" is assigned to the Son, and not to the Father, or to the Holy Spirit. It is undoubtedly true that God is \" the Judge of all.\" (Heb. xii. 23.) But it is also true that it is God the Son who will execute judgment^ and sit on the throne at the last day.\n\n[Because he is the Son of man.] These words seem to imply that there is a connection between our Lord's incarnation and His filling the office of the Judge. It is because He humbled Himself to take our nature on Him, and be born of the Virgin Mary, that he will at length be exalted to execute judgment at the last day. It appears to be the same thought that St. Paul expresses when he tells the Philippians that because of Christ's humiliation, \" God also hath highly exalted him, and given him a name which is above every name,\" etc. (Phil. ii. 9.)\n\nBurgon remarks, — \" Because of His alliance with man's nature, because of His sense of man's infirmities, because of all He did and suffered for man's sake as the Son of man, the Son is that Person of the Trinity who is most fit, as well as most worthy, to be man's judge.\"\n\nThe expression, \" The Son of man,\" would be rendered more literally, \" a Son of man,\" or, \" Son of man,\" Campbell remarks that the absence of the article \" the\" before the words \" Son of man,\" occurs nowhere in the Gospels except in this passage.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":317,"text":"Heb. xii. 23","label":"Hebrews 12:23","href":"/heb/12/#v23","status":"detected"},{"at":979,"text":"Phil. ii. 9","label":"Philippians 2:9","href":"/php/2/#v9","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.27.2","start":27,"end":27,"heading":"","excerpt":"Both in this and the preceding verse we should observe an example of the great truth, that \" order is heaven's first law.\" Even the Second Person in the Trinity, one with the Father, very and eternal Gol, does not take on Himself the office of giving life and executing judgment, but receives it through the solemn appointment of God the Father. Just as it is written, — \" Christ glorified not himself to be made an high priest, but he that said unto him, Thou art my .Son \" (Heb. v. 5), so we find it written here, that in taking on Him the office of Mediator, it was ^^ given ^ to Him to have life in Himself, and \"authority given to him\" to judge. Those who take on themselves offices without either divine or human commission are very unlike our Lord.\n\nToletus quotes a remarkable passage from Athanasius, in which he points o it that such expressions as, '^ given to the Son by the Father,\" ' received by the Son from the Father,\" are purposely used in order to prevent the Sabellian heresy of supposing that the Father and the Son are one and the same Person. — Such expressions are an unanswerable proof that the Father and the Son are two distinct Persons, though one God. We must never forget the words of the Athanasian creed,— \" Neither confounding the Persons nor dividing the substance.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":476,"text":"Heb. v. 5","label":"Hebrews 5:5","href":"/heb/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.28-29.1","start":28,"end":29,"heading":"Marvel not at this","excerpt":"These words imply that the hearers of our Lord were astonished at the things He had spoken concerning His Divine commission to give life and to judge. He proceeds to tell them that they have not yet heard all. If they wondered at what they had already heard, what would they think when He told them one thing more ?\n\n[The hour is coming.] This means the last day. To use the present tense of a time so distant as this is characteristic of one who is very God, to whom time past, time present, and time to come, are all alike, and a thousand years are as one day.\n\n[All that are in the graves shall hear his voice..,come forth... damnation, etc.] These words are singularly like those in Daniel xii. 2. They contain one of the most distinct statements in Scripture of that great truth, — the resurrection of the dead. — It shall be universal, and not confined to a few only. \"AH \"in the graves shall come forth, whether old or young, rich or poor. — It shall take place at Christ's command and bidding. His \" voice\" shall be the call that shall summon the dead from their graves.-^ There shall be a distinction of those who rise again, into two classes. Some shall rise to glory and happiness, — to what is called a \" resurrection of life,\" Some shall rise to be lost and ruined for ever, — to what is called a \" resurrection of damnation.\" — The doings of men shall be the test by which their final state shall be decided. \" Life\" shall be the portion of those that have \" done good,\" \" damnation\" of those that \" have done evil,\" in the resurrection-day.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":687,"text":"Daniel xii. 2","label":"Daniel 12:2","href":"/dan/12/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.28-29.2","start":28,"end":29,"heading":"","excerpt":"(a.) This passage condemns those who fancy that this world is all, and that this life ends everything, and that the grave is the conclusion. They are awfully mistaken. There is a resurrection and a life to come.\n\n(6.) This passage condemns those who try to persuade us in the present day that there is no future punishment, no hell, no condemnation for the wicked in the world to come, — that the love of God is lower than hell, — that God is too merciful and compassionate to punish any one. There is a \" resurrection,\" we are told, \"of damnation.\"\n\n(c.) This passage condemns those who try to make out that resurrection is the peculiar privilege of believers and saints, and that the wicked will be punished by complete annihilation. Both here and in Acts xxiv. 15 we are distinctly told that both bad and good shall rise again. In St. Paul's famous chapter about the resurrection (1 Cor. xv.), the resurrection of believers only is treated of.\n\n(d.) This passage condemns those who try to make out that men's lives and conduct are of little importance so long as they profess to have faith and to believe in Christ. Christ himself tells us expressly that the \"doings \" of men, whether good or evil, will be the evidence that shall decide whether they rise again to glory or condemnation.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":753,"text":"Acts xxiv. 15","label":"Acts 24:15","href":"/act/24/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.28-29.3","start":28,"end":29,"heading":"","excerpt":"Musculus remarks that the goodness which God requires of us is not such as only begins in the next world, after the resurrection. We must have it now, and it must precede the time of judgment. It is not said, \"some shall rise again that they may be made good and partakers of life,\" but, \" they that have done good shall come forth to a resurrection of life.\" We should take care to be such in this life as we desire to be found in the day of judgment. — He also remarks that our Lord does not say, \"those who have known or talked what is good,\" but, \" those who have actually done good \" shall come forth to a resurrection of life. Those only will be found to have \" done good \" who are God's elect, born again, and true believers. Nothing but true faith will bear the fruit of good works.\n\nCalvin remarks that our Lord is not here speaking of the cause of salvation, but of the marks of the saved, and that one great mark which distinguishes the elect from the reprobate, is good doing.\n\nThere are two different Greek words used to express the English words \" they that have done,\" and it is difficult to say why. Precisely the same difference exists in John iii. 20, 21. The attempts made to explain the distinction between the two words do not appear to me very successful. For instance, — Wordsworth remarks : \" Good made and done has permanence for ever. Evil is practised, but produces no fruit for eternity.\" Yet I doubt whether this remark will apply to Rom. i. 32, and ii. 3, where both the two Greek words for \" doing \" are used together, and applied to the same class of persons, viz., the wicked.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1156,"text":"John iii. 20, 21","label":"John 3:20–21","href":"/jhn/3/#v20","status":"detected"},{"at":1463,"text":"Rom. i. 32","label":"Romans 1:32","href":"/rom/1/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.30.1","start":30,"end":30,"heading":"can of mine own self, &c.","excerpt":"This verse is perhaps one of the most difficult in Scripture. It is so because the subject of it is that great mystery, — the unity of God the Father and God the Son. Man has no language to express adequately the idea that has to be conveyed. The general thought of the verse seems to be as follows : —\n\n\" In consequence of the close relation between Me and the Father, I cannot do anything independently and separately from Him. 'I judge,' and decide, and speak on all points, in entire harmony with the Father, as though I heard Him continually at My side ; and so judging and speaking My judgment on all points is always right. It is right now, and will be seen right at the great account of the last day. For in all that I do I seek not to do My Own will only, but the will of Him that sent Me, since there is an entire harmony between My will and His.\"\n\nLet it be carefully noted that at this part of His address our Lord ceases to speak in the third person of Himself as \" the Son of man,\" and begins to use the first person, — \"I can,\" \"I hear,\" \" I judge,\" etc.\n\n\" Of mine own self\" does not mean \"unhelped and unassisted,\" but \"from myself,\" — from My own independent volition and action.\n\nChrysostom remarks, — \" Just as when we say, it is impossible for God to do wrong, we do not impute to Him any weakness, but confess in Him an unutterable power; so also when Christ saith, ' I can of my own self do nothing,' the meaning is that it is impossible, — my nature admits not, — that I should do anything contrary to the Father.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.30.2","start":30,"end":30,"heading":"","excerpt":"\" As I hear\" is an expression adapted to man's comprehension, to convey the idea of the unity between the Father and the Son. It is like verse 19th, where it is said, \" The Son can do nothing of himself, but what he seeth the Father do.\" It is also like the words used of the Holy Ghost, — \" He shall not speak of himself, but whatsoever he shall hear, that shall he speak.\" (John xvi. 13.)\n\nChrysostom remarks, — \" Just as when Christ said, ' we speak that we do know, and testify that we have seen,' and John the Baptist said, * that which he hath seen and heard he testifieth,' (John iii, 11, 32,) both expressions are used concerning exact knowledge, and not concerning mere 'seeing' and 'hearing;' — so in this place, when Christ speaks of 'hearing,' He declares nothing else than that it is impossible for Him to desire anything save what the Father desireth.\"\n\n\"I judge\" applies not only to all Christ's judgments and decisions as Mediator when He was upon earth, but to His final judgment at the last day.\n\n'■ My judgment is just\" would probably remind the Jews of the prophecies about Messiah. (Isa. xi. 3 and Dan. vii. 13.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":376,"text":"John xvi. 13","label":"John 16:13","href":"/jhn/16/#v13","status":"detected"},{"at":582,"text":"John iii, 11, 32","label":"John 3:11","href":"/jhn/3/#v11","status":"detected"},{"at":582,"text":"John iii, 11, 32","label":"John 3:32","href":"/jhn/3/#v32","status":"detected"},{"at":1104,"text":"Isa. xi. 3","label":"Isaiah 11:3","href":"/isa/11/#v3","status":"detected"},{"at":1119,"text":"Dan. vii. 13","label":"Daniel 7:13","href":"/dan/7/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.30.3","start":30,"end":30,"heading":"","excerpt":"Chrysostom remarks, — \"What Christ implieth is of this kind : — not that the will of the Father is one and His own another, but that as one will in one mind, so is Mine own will and My Father's.\"\n\nOnce more we must remember the extreme difficulty of handling such a subject as the one before us. The distinction between the Persons in the Trinity, and the Unity of their essence at the same time, must always be a deep thing to man, hard to conceive, and harder still to speak or write about.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.30-39.1","start":30,"end":39,"heading":"JOHN V. 30—39.","excerpt":"Let us observe for one thing in this passage, the honour Christ puts on His faithful servants. See how He speaks of John the Baptist. — \"He bare witness of the truth ;\" — \" He was a burning and a shining light.\" — John had probably passed away from his earthly labours when these words were spoken. He had been persecuted, imprisoned, and put to death by Herod, — none interfering, none trying to prevent his murder. But this murdered disciple was not forgotten by his Divine Master. If no one else remembered him, Jesus did. He had honoured Christ, and Christ honoured him.\n\nThese things ought not to be overlooked. They are written to teach us that Christ cares for all His believing people, and never forgets them. Forgotten and despised by the world, perhaps, they are never forgotten by their Saviour. He knows where they dwell, and what their trials are. A book of remembrance is written for them. \" Their tears are all in His bottle.\" (Psalm lvi. 8.) Their names are graven on the palms of His hands. He notices all they do for Him in this evil world, though they think it not worth notice, and He will confess it one day publicly, before His Father and the holy angels. He that bore witness to John the Baptist never changes. Let believers remember this. In their worst estate they may boldly say with David, — \" I am poor and needy ; yet the Lord thinketh upon me.\" (Psalm xl. 17.)\n\nLet us observe, for another thing, the honour Christ puts upon miracles^ as an evidence of His being the Messiah. He says, — \" The works which the Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":943,"text":"Psalm lvi. 8","label":"Psalms 56:8","href":"/psa/56/#v8","status":"detected"},{"at":1376,"text":"Psalm xl. 17","label":"Psalms 40:17","href":"/psa/40/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.31.1","start":31,"end":31,"heading":"bear witness of myself, &c.","excerpt":"This verse must be interpreted with caution and reasonable qualification. It would be folly and blasphemy to say that our Lord's testimony about Himself must be false. What the verse does appear to mean is this : — \" If I have no other testimony to bring forward in proof of My Messiahship but My own word, my testimony would be justly open to suspicion.\" — Our Lord knew that in any disputed question a man's assertions in his own favour are worth little or nothing. He tells the Jews that He did not want them to believe Him merely because He said He was the Son of God. He would show them that He had other witnesses, and these witnesses He next proceeds to bring forward. A comparison of this verse with John viii. 14 shows at once that the meaning of the words, \" My witness is not true,\" must be qualified and restrained, or else one place of Scripture would contradict the other.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":708,"text":"John viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.32.1","start":32,"end":32,"heading":"There is another that beareth witness","excerpt":"There are two distinct and different views of this expression.\n\n(a.) Some, as Chrysostom, Theophylact, Euthymius, Lightfoot, Brentius, Grotius, Ferus, Barradius, Quesnel, Whitby, Doddridge, Gill, think that the \"other witness\" is John the Baptist.\n\n(b.) Some, as Cyril, Athanasius, Calvin, Beza, Gualter, Bucer, Ecolampadius, Zwingle, Rupertus, Flacius, Calovius, Cocceius, Piscator, Musculus, Aretius, Toletus, Nifanius, Rollock, Poole, Leigh, Diodati, Hammond, Trapp, Hutcheson, Henry, Burkitt, Baxter, Bloomfield, Lampe, Bengel, Pearce, A. Clarke, Scott. Barnes, Stier, Alford, Webster, think that \"the other witness,\" is God the Father.\n\nI feel no doubt in my own mind that this last is the correct view. The use of the present tense, — \" witnesseth,\"— is a strong proof of it. John the Baptist's testimony was a thing past and gone. — Our Lord declares that His Father had borne distinct testimony to Him, and supplied abundant evidence, if they, the Jews, would only receive it. And He adds, \"his testimony is true.\" He will never bear witness to a lie. — Then having laid down this general proposition, He goes on to show the threefold testimony which God had provided : — first, John the Baptist; — secondly, the miracles which the Father had commissioned Him to work ; — and, thirdly, the Scriptures.\n\nThe expression, \" I know,\" probably implies the deep consciousness which our Lord had, even in His humiliation, of His Father's perfect righteousness and truthfulness. It means much more than a mere man's \" I know.\" \" I know and have known from all eternity that my Father's testimony is perfect truth.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.33.1","start":33,"end":33,"heading":"Ye sent unto John, &c.","excerpt":"In this sentence the word \"ye \" must be taken emphatically. It is \" ye yourselves.\" The meaning of the verse seems to be, — \" My first witness is John the Baptist. Now ye yourselves sent unto him at an early period of his ministry, and ye know that he told you One greater than himself was coming, whose messenger he was, and that afterwards he said of Me, ' Behold the Lamb of God.' You cannot deny that he was a prophet indeed. Yet he bore faithful witness unto Me. He told you the truth.\"\n\nThere can be no doubt that our Lord refers to the formal mission of \"priests and Levites from Jerusalem \" to John the Baptist, described in John i. 19.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":633,"text":"John i. 19","label":"John 1:19","href":"/jhn/1/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.34.1","start":34,"end":34,"heading":"But I receive not testimony from man","excerpt":"This sentence seems meant to remind the Jews that they must not suppose our Lord depended either solely or chiefly on man's testimony. \"Not that I would have you think I rest My claim to be received as the Messiah on the witness of John the Baptist, or of any other man. But I say these things about John and his witness to Me in order to remind you of what you heard him say, and that remembering his testimony to Me you may believe and be saved.\"\n\nHere, as elsewhere, we should note how our Lord presses home on the Jews the inconsistency of admitting John the Baptist to be a prophet sent from God, while they refused to believe Himself as the Messiah. If they believed John they ought in consistency to have believed Him. (See Matt. xxi. 23 — 27.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":731,"text":"Matt. xxi. 23","label":"Matthew 21:23","href":"/mat/21/#v23","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.35.1","start":35,"end":35,"heading":"He was a burning...light","excerpt":"This is very high testimony to John. Doubtless he was not \" the light,\" as Christ was. But still he was not an ordinary lamp lighted from above, as all true believers are. He was pre-eminently \" the lamp,\" a lamp of peculiar power and brilliancy, a \"burning \" and a \" shining\" light like a flaming beacon or light-house seen from afar.\n\nI think the expression \"he was \" shows that at the time when our Lord spoke, John the Baptist was either in prison or dead. At any rate his public ministry was ended. \" He used to be a light. He is burning and shining no longer.\"\n\nChrysostom remarks, — \" He called John a torch or lamp, signifying that he had not light of himself, but by the grace of the Spirit.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.35.2","start":35,"end":35,"heading":"ye were willing for a season to rejoice","excerpt":"This refers to the extraordinary popularity and acceptance of John the Baptist when his ministry first began. \" Then went out unto him Jerusalem and all Judaea, and all the country round about Jordan.\" (Matt, iii. 5.) \" Many of the Pharisees and Sadducees came to his baptism.\" (Matt. iii. 7.) It was an ignorant excitement that brought many of John's hearers to him. They thought most probably, that the Messiah, of whom he spoke, and whose way he came to prepare, would be a temporal king and conqueror, and would give to Israel its old pre-eminence on earth. But be the motives what they might, the fact remains that John's ministry attracted immense attention, and awakened the curiosity of the whole Jewish nation. \"They willingly rejoiced in the light which John lifted up,\" They seemed to take pleasure in coming to him, hearing him, following him, and submitting to his baptism.\n\nThe expression, \"for a season,\" seems purposely used to remind the Jews of the very temporary and transitory nature of the impressions which John's ministry produced on them.\n\nStier remarks, — \"Man generally, even a prophet, can only give light by burning, like a lighted candle, until he is burnt out, and his mission on earth ceases. Thus did the Baptist burn, brightly but rapidly.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":279,"text":"Matt. iii. 7","label":"Matthew 3:7","href":"/mat/3/#v7","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.36.1","start":36,"end":36,"heading":"But I have greater witness...John","excerpt":"This means, \" although John the Baptist was a witness to My being the Messiah, and the Son of God, his was not the only testimony I bid you receive. There is testimony even more important than his, namely, that My miracles.\" The Greek means literally, \" the greater witness;\"— \" The witness that I have is greater.\"\n\nFlacius suggests that our Lord here and in the preceding verse reminds the Jews how willing they were at first to receive John's ministry, and almost seemed to think he was the Messiah. Yet all this time \"John did no miracle.\" — But when the true Messiah appeared, doing mighty \" works,\" the Jews did not show him even as much attention as they had shown to John.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.36.2","start":36,"end":36,"heading":"the works...Father hath given, &c.","excerpt":"This is a distinct appeal to miracles, as an important proof of our Lord's Messiahship and Divinity. Four times in this Gospel we find the same appeal. (John iii. 2; x. 25 ; xv. 24.) The evidence of miracles should never be lightly esteemed. We are apt to underrate their value because they were wrought so long ago. But in the days when they were wrought they were great facts, which demanded the attention of all who saw them, and could not be evaded. Unless the Jews could explain them away, they were bound, as honest and reasonable men, to believe our Lord's Divine mission. That they really were wrought the Jews never appear to have denied. In fact they dared not attempt to deny them. What they did do was to ascribe them to Satanic agency. All who attempt to deny the reality of our Lord's miracles in the present d y, would do well to remember that those who had the best opportunity of judging, namely, the men who saw these miracles, and lived within hearing of them, never disputed the fact that they were wrought. If the enemies of our Lord could have proved that His miracles were only tricks, legerdemain, and impostures, it stands to reason they would have been only too glad to show it to the world, and to silence Him for ever.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":153,"text":"John iii. 2","label":"John 3:2","href":"/jhn/3/#v2","status":"detected"},{"at":166,"text":"x. 25","label":"John 10:25","href":"/jhn/10/#v25","status":"detected"},{"at":174,"text":"xv. 24","label":"John 15:24","href":"/jhn/15/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.36.3","start":36,"end":36,"heading":"","excerpt":"Five things should always be noted about our Lord's miracles. (1.) Their number : they were not a few only, but very many indeed. (2.) Their greatness : they were not little, but mighty interferences with the ordinary course of nature. (3.) Their publicity : they were generally not done in a corner, but in open day, and before many witnesses, and often before enemies. (4.) Their character : they were almost always works of love, mercy, and compassion, helpful and beneficial to man, and not mere barren exhibitions of power. (5.) Their direct appeal to mens senses : they were visible, and would bear any examination. The difference between them and the boasted miracles of the Church of Rome, on all these points, is striking and instructive.\n\nThe manner in which our Lord speaks of His miracles is very remarkable. He calls them, — \" The worlds that the Father hath given me that I should finish.\" He carefully avoids the appearance of want of unity between the Father and Himself, even in the working of miracles. They are not works which He did of His own independent will, but \" works which the Father hath given me,\" works which it had been arranged in the eternal counsels the Son should work, when He became man and dwelt upon earth. Precisely the same expression is used elsewhere about \" the words \" our Lord spake, as here about \" the works:\" \"I have given unto them the words which thou gavest me.\" (John xvii. 8.)","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1416,"text":"John xvii. 8","label":"John 17:8","href":"/jhn/17/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.37.1","start":37,"end":37,"heading":"And the Father himself...witness of me","excerpt":"There is undeniable difficulty about these words. It is not clear to what \" witness of the Father \" our Lord here refers.\n\n(a..) Some, as Chrysostom, Brentius, Bullinger, Gualter, Ferus, Toletus, Barradius, Cartwright, Chemnitius, Rollock, Jansenius, Trapp, Baxter, Hammond, Burkitt, Lampe, Bengel, Henry, Scott, Gill, think that our Lord refers to the audible testimony borne to Him by the Father at His baptism, and at the transfiguration, when He said, — \"This is my beloved Son, hear him.\" (Matt. iii. 17 ; xvii. 5.) But it surely is a capital objection to this theory, that this voice of the Father was in all probability heard by nobody excepting John the Baptist at the baptism, and Peter, James, and John at the transfiguration. At this rate it would be entirely a private testimony, and of no avail to the general body of the Jewish nation.\n\n(b.) Some, as Theophylact, Euthymius, Rupertus, Calvin, Cocceius, Pearce, Tholuck, Bloomfield, Tittman, A. Clark, D. Brown, Alford, Burgon, think that our Lord refers to the testimony the Father has borne to Him generally throughout the Old Testament Scriptures, and that the sentence before us should be taken in close connection with the next verse but one, beginning, \" Search the Scriptures.\" In fact that expression would then be the explanation of our Lord's meaning.\n\nOf the two views I decidedly prefer the second one. It certainly seems the least difficult, and open to the fewest objections. There is a third view, supported by Olshausen and Bucer, viz., that the \" witness \" here means the inward witness of the Spirit in the hearts of believers. This, however, appears to me wholly out of the question. It is a witness that would be useless to the world at large.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":495,"text":"Matt. iii. 17","label":"Matthew 3:17","href":"/mat/3/#v17","status":"detected"},{"at":511,"text":"xvii. 5","label":"Matthew 17:5","href":"/mat/17/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.37.2","start":37,"end":37,"heading":"","excerpt":"Both here and elsewhere we must take care that we do not attach the idea of \" inferiority \" to the expression \"sent '\" by the Father. Rollock remarks, — \" It is quite possible that an equal may send an equal to discharge some office.\" Cyril remarks, — \" Mission and obedience, being sent and obeying, do not take away equality of power in the sender and the sent one.\"\n\n[ Ye have neither heard.... seen his shape.] This appears to be a parenthetical sentence, as well as the verse that follows. It certainly seems to strengthen the view that when our Lord spoke of His Father \" bearing witness,\" He could not have meant the audible witness of His voice at the baptism or transfiguration. In fact the sentence seems purposely to preclude the notion. It is as though our Lord said, \" Do not suppose that I mean any audible testimony of voice, or apparition, or vision, when I speak of My Father bearing witness to me. I mean testimony of a very different kind, even the testimony of His Word.\"\n\nThe expression \" not seen His shape,\" teaches the same great truth we find elsewhere, — viz., that the Father is invisible, and has never been seen by mortal man. He who appeared to Abraham was the Second Person of the Trinity, and not the Father. St. Paul says distinctly of the Father, — \" whom no man hath seen, nor can see.\" (1 Tim. vi. 17.) The idea of artists and painters, when they represent the Father as an aged man, is a mere irreverent invention of their own brains, without the slightest warrant of Scripture.\n\nRupertus and Ferus suggest that the latter part of this verse was spoken to prevent the Jews thinking that our Lord spoke of Joseph, His supposed father. This, however, seems a rather improbable and fanciful idea.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1323,"text":"1 Tim. vi. 17","label":"1 Timothy 6:17","href":"/1ti/6/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.38.1","start":38,"end":38,"heading":"And ye have not his word, &c.","excerpt":"This verse seems meant to remind the Jews that with all their pretended reverence for God, and affected zeal against blasphemies of Him, they were really ignorant of God's mind. Their reverence for Him was only a form. Their zeal for Him was a blind fanaticism. They knew no more of His mind than of His shape or voice. They were not acquainted with His Word. It did not dwell in their hearts and guide their religion. They proved their own ignorance by not believing Him whom the Father had sent. Had they really been familiar with the writings of the Old Testament they would have believed.\n\nOur Lord evidently implies that real knowledge of God's Word will always lead a man to faith in Christ. Where there is no faith we may rightly assume the Bible is either not read, or read in a wrong spirit. Ignorance and unbelief will go together.\n\nLocke holds the curious opinion, that the \" word\" in this verse means the \" Personal Word,\" as at John i. 1. \" Ye have not Me, the Eternal Word, dwelling in your hearts.\" But Christ nowhere calls Himself \" the Word,\" and the idea does not harmonize with the context.\n\nEcolampadius thinks that in this and the preceding verse there is a reference to Deut. xviii. 15 — 19, where the Lord promised a prophet to the Jews like unto Moses, because they had said, — • \" Let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not.\" He thinks our Lord reminds them of this. God had fulfilled His promise, and sent them a prophet like unto Moses, and now they would not believe on Him !","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":941,"text":"John i. 1","label":"John 1:1","href":"/jhn/1/#v1","status":"detected"},{"at":1192,"text":"Deut. xviii. 15","label":"Deuteronomy 18:15","href":"/deu/18/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.39.1","start":39,"end":39,"heading":"Search the scriptures","excerpt":"This famous sentence is interpreted two different ways.\n\n(a.) Some, as Cyril, Erasmus, Ecolampadius, Beza, Brentius, Piscator, Camero, Poole, Toletus, Lightfoot, Lampe, Bengel, Doddridge, Bloomfield, Tholuck, A. Clark, Scholefield, Barnes, Burgon, D. Brown, Webster, think that our Lord spoke in the indicative mood, simply making an assertion, — \" Ye do search.\"\n\n(&.) Some, as Chrysostom, Augustine, Theophylact, Euthymius, Luther, Calvin, Cartwright, Gualter, Grotius, Rollock, Ferus, Calovius, Jansenius, Cocceius, Barradius, Musculus, Nifanius, Maldonatus, Cornelius a Lapide, Leigh, Whitby, Hammond, Stier, Alford, Wordsworth, think that He spoke in the imperative mood, giving a command, — \" Search,\" — as our version gives it.\n\nI decidedly prefer this latter view. It is more forcible, and more in keeping with our Lord's general style of address. Above all it seems to me to agree far better with the context. Our Lord had told the Jews that His Father had borne witness of Him, though not by audible voice, nor by visible apparition. How then had He borne witness ? They would find it in His Word. \" Go and search your own Scriptures,\" our Lord seems to say. \" Examine them, and become really acquainted with their contents; you will find that they testify clearly and distinctly of Me. If you wish to know God the Father's testimony to Me, search the Scriptures.\"\n\nThe word rendered \"search\" means \" search minutely and diligently.\" It appears to me intentionally used, to show that the Jews should not be content with mere reading. The Septuagint version of Prov. ii. 4, has an expression like it.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1570,"text":"Prov. ii. 4","label":"Proverbs 2:4","href":"/pro/2/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.39.2","start":39,"end":39,"heading":"","excerpt":"Chrysostom remarks, — \" When Christ referred the Jews to the Scriptures, He sent them not to a mere reading, but to a careful and considerate search. He said not, 'read,' but, 'search,' Since the sayings about Him required great attention (for they had been concealed from the beginning for the advantage of men of that time). He bids them now dig down with care, that they might discern what lay in the depths below. These saying'? were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep,\"\n\nSome, who think the word \"search\" should be taken as an indicative, ''ye search,\" maintain that our Lord spoke ironically, and meant, \" Ye pretend to make a minute investigation of Scripture, and search into the letter of it, but never get any further.\" I can see little ground for this view. The word \" search\" is never used in a bad sense in Scripture (1 Pet. i. 11.) The chief argument in favour of the \" indicative\" side of the question is the notorious Rabbinical custom of minutely scrutinizing and reverencing every syllable of Scripture. To this custom of honouring the letter of Scripture, while neglecting its spirit, many advocates of the \"indicative\" here think that our Lord referred. Brentius gives a full account of the length to which the Jews went in their reverence for the letter of Scripture, such as counting the letters of each book, etc., and thinks that this was in our Lord's mind. I cannot however agree with this view.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":899,"text":"1 Pet. i. 11","label":"1 Peter 1:11","href":"/1pe/1/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.39.3","start":39,"end":39,"heading":"in them ye think ye have eternal life","excerpt":"In this sentence the first \" ye\" must be taken emphatically, as in the 33rd verse. \" Think\" does not imply that it was a doubtful point, or mere matter of opinion. It is rather, \" Ye yourselves think, and think rightly, — it is one of the dogmas of your faith, — that ye have in the Scriptures the way to eternal life pointed out.\"\n\nChemnitius remarks, — \"The words 'ye think' mean that common persuasion and opinion of all men concerning Scripture, which, like an axiom in science, is established, firm, and certain.\"\n\nLet it be noted that many Christians are just in the unsatisfactory state of the Jews here described. Like them, they \" think,\" and hold it as a dogma of their creed, that they \" have eternal life in the Scriptures.\" But, like them, they never read, mark, learn, and inwardly digest what Scripture contains.\n\nEcolampadius remarks, — \"Scripture alone does not make a man any the better, nor even preaching, by itself, except by the Holy Ghost aiding. It is the peculiar office of the external Word to supply testimony ; but it is the Spirit of God alone that can make the heart of man assent.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.40.1","start":40,"end":40,"heading":"And ye will not come to me...life","excerpt":"The connection between this verse and the preceding one is not very clear. It is one of those abrupt elliptical transitions which occur frequently in St. John's writings. I conjecture the link must be something of this kind : \" The Scriptures testify plainly of Me. And yet in the face of this testimony ye have no will or inclination to come to Me by faith, that ye may have eternal life through Me.\"\n\nThis verse evidently begins the third part of our Lord's address to the Jews. He had declared the relation between Himself and God the Father, He had brought forward the evidence of His own Divine commission, and His claim to be received as the Messiah, And now He concludes by a most heart-piercing appeal to the consciences of His enemies, in which He exposes the true state of their hearts, and the real reasons why they did not believe in Him. If ever men were plainly dealt with, and received home- thrusts as to their own spiritual condition, it was on this occasion. In reading the conclusion of this chapter, one cannot but feel that a miraculous restraint must have been put on our Lord's enemies. Otherwise it is difficult to understand how they could have allowed Him to bring such cutting and truthful charges against them. If ministers desire a warrant for dealing plainly with their hearers, and addressing them directly and personally about their sins, they have only to look at their Divine Master's words in this passage.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.40.2","start":40,"end":40,"heading":"","excerpt":"The opening charge that our Lord makes, \" Ye will not come to me,\" misses much of its force in the English language. It is not the future tense of \" come \" that is used in the Greek. Two distinct verbs are employed. The right meaning is, \" Ye do not will to come,\" — \" Ye have no heart, desire, or inclination to come to Me.\"\n\nLet it be noted here that (1.) we are all by nature dead in sins; — that (2.) spiritual life is laid up for sinners in Christ alone ; He is the fountain of life; — that (3.) in order to receive benefit from Christ men must come to him by faith, and believe: believing is coming; — and, finally, (4.) that the real reasons why men do not come to Christ, and consequently die in their sins, is their want of will to come.\n\nLet it be carefully noted, that both here and elsewhere the loss of man's soul is always attributed in Scripture to man's own want of will to be saved. It is not any decree of God. It is not God's unwillingness to receive. It is not any limitation of Christ's redeeming work and atonement. It is not any want of wide, broad, free, full invitations to repent and believe. It is simply and entirely man's own fault. — his want of will. For ever let us cleave to this doctrine. Man's salvation, if saved, is entirely of God. Man's ruin, if lost, is entirely of himself. He \" loves darkness rather than light.\" He will have his own way.\n\nWe should observe in this concluding part of our Lord's address, that He charges the Jews with four distinct sins: (1.)\n\nwant of real will to come to Him, (2.) want of real love to God, (3.) undue desire of man's praise, (4.) want of real faith in Moses' writings.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.40-47.1","start":40,"end":47,"heading":"JOHN V. 40—47.","excerpt":"This passage concludes our Lord Jesus Christ's wondrous defence of His own divine mission. It is a conclusion worthy of the defence, full of heart- searching appeals to the consciences of His enemies, and rich in deep truths. A mighty sermon is followed by a mighty application.\n\nLet us mark, in this passage, the reason why many souls are lost. The Lord Jesus says to the unbelieving Jews, — \" Ye will not come to me that ye might have life.\"\n\nThese words are a golden sentence, which ought to be engraven in our memories, and treasured up in our minds. It is want of will to come to Christ for salvation that will be found, at last, to have shut the many out of heaven, — It is not men's sins. All manner of sin may be forgiven. — It is not any decree of God. We are not told in the Bible of any whom God has only created to be destroyed,— It is not any limit in Christ's work of redemption. He has paid a price sufficient for all mankind. — It is something far more than this. It is man's own innate unwillingness to come to Christ, repent, and believe. Either from pride, or laziness, or love of sin, or love of the world, the many have no mind, or wish, or heart, or desire to seek life in Christ. \" God has given to us eternal life, and this life is in his Son.\" (1 John v. 11.) But men stand still, and will not stir hand or foot to get life. And this is the whole reason why many of the lost are not saved.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":1270,"text":"1 John v. 11","label":"1 John 5:11","href":"/1jn/5/#v11","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.41.1","start":41,"end":41,"heading":"receive not honour from men","excerpt":"The connection between these words and the preceding verse is again not very clear. I conjecture that it must be as follows : — \" I do not say these things, as if I desired the praise and honour of man. I do not complain of your not coming to Me, as if I only came into the world to seek man's praise. It is not on My own account that I mention your unbelief, but on yours, because it shows the state of your hearts. Do not suppose that I stand in need of followers, and am covetous of man's favour.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.42.1","start":42,"end":42,"heading":"But I know you...not the love of God, &c.","excerpt":"The sense and connection here appear to be as follows : — \" But the plain truth is, that I know and have long known the state of your hearts, and I know that you have no real love of God in you. You profess to worship the one true God, and to give Him honour. But you show by your conduct, that with all your profession you do not really love God.\"\n\nTo a Jewish hearer this tremendous charge must have been peculiarly galling. It was a charge that none but our Lord could make with equal decision, because He read men's hearts, and knew what was in them.\n\nThe word \" I know \" is literally \" I have known.\" Alford paraphrases the sentence, — \" By long trial and bearing with your manners these many generations, and personally also, I have known, and do know you.\"\n\nIn another place we find our Lord naming this sin as one of the special sins of the Pharisees. \"Woe unto you, Pharisees I for ye tithe mint and rue, and all manner of herbs, and pass over judgment and the love of God.\" (Luke xi. 42.)\n\nFerus remarks that the incredulity of the Jews did not arise from want of evidence, but want of love towards God.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":985,"text":"Luke xi. 42","label":"Luke 11:42","href":"/luk/11/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.43.1","start":43,"end":43,"heading":"am come in my Father’s name...receive me not","excerpt":"This sentence contains a proof of the assertion made in the preceding verse. \" You show that you have no real love for God, by your not receiving Me who have come in my Father's name, and desire nothing so much as His honour. If you really loved and honoured God as you professed to do, you would gladly receive and honour His Son.\"\n\n[If another.. .in his own name, him ye will receive.] In this sentence our Lord supposes a case, to show the corrupt and carnal state of the Jews' hearts. \" If another public teacher shall appear, giving himself out to be some great one, not seeking God's honour, and doing all in God's name, but aiming to exalt himself, and get honour to himself, you will receive and believe him. You reject Me the true Son of God. You are ready to receive any false pretender who comes among you, though he may give no honour to the God whom you profess to worship. It is true then that you have no real love of God in you.\"\n\nI believe decidedly that our Lord spoke these words prophetically. He had in view the many false Christs and false Messiahs who arose within the first hundred years after His death, and by whom so many of the Jews were invariably deluded. According to Stier no less than sixty-four false Messiahs appeared to them, and were more or less believed.\n\nThe readiness with which they believed these impostors is a remarkable historical fact, and a striking fulfilment of the words before us. They proved as forward to believe these pretenders to a Divine mission who came in their own names, as they had been backward to believe our Lord.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.43.2","start":43,"end":43,"heading":"","excerpt":"I may add, however, that I am one of those who doubt whether the words of our Lord have even yet received their complete fulfilment. I think it highly probable that the world may yet see a personal Antichrist arise, who will succeed in obtaining credence from a vast portion of the Jewish nation. Then, and not till then, when Antichrist has appeared, this verse will be completely accomplished. Chrysostom, Cyril, Theophylact, Euthymius, Alcuin, Heinsius, take this view.\n\nStier remarks, \"He of whom the Lord here prophecies, is finally Antichrist, with his-open and avowed denial of God and of Christ; with his most daring 'I,' before which all the proud will humbly bow down, because they will find themselves in him, and will honour him as their true God. As the Father reveals Himself in Christ, so will Satan manifest himself in Antichrist, and give him all his work and witness, and his own honour as the prince of this world ; and the wicked will yield themselves to him, because through unbelief they have already fallen into his nature, and fitly belong to him.\"\n\nWordsworth remarks, \" The Fathers were generally of opinion, grounded on this passage, that Antichrist would be received by the Jews.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.44.1","start":44,"end":44,"heading":"How can ye believe, &c.","excerpt":"This verse contains a very important principle. The substance of the meaning seems to be as follows : — Our Lord tells the Jews that they were not likely to believe, so long as they cared more for the praise of man than the praise of God. The true cause of their unbelief was a want of honesty and godly sincerity. With all their professed zeal for God, they did not really care so much for pleasing Him as for pleasing man. In this state of mind they were never likely to have faith, or to come to the knowledge of the truth. \" How can ye believe, receiving and seeking honour from one another as ye do now?\" It is not possible that you can believe, until you cease from your present earthly-mindedness, and honestly desire God's praise more than man's.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.44.2","start":44,"end":44,"heading":"","excerpt":"The great principle contained in the verse is the close connection between the state of a man's heart and his possessing the gift of faith. Believing or not believing, to have faith or not to have faith, is not a thing that depends only on a man's head being satisfied, and his intellect convinced. It depends far more on the state of a man's heart. If a man is not thoroughly honest in his professed desire to find out the truth in religion, — if he secretly cherishes any idol which he is resolved not to give up, — if he privately cares for anything more than God's praise, : — he will go on to the end of his days doubting, perplexed, dissatisfied, and restless, and will never find the way to peace. His insincerity of heart is an insuperable barrier in the way of his believing. There is a mine of wisdom in the expression, \"An honest and good heart.\" (Luke viii. 15.) For want of it many a one complains that he cannot get comfort in religion, and cannot see his way towards heaven, when the truth is that his own dishonesty of heart is the cause. There is something he loves more than God. The consequence is that he never feels an honest will to believe.\n\nThe ''can\" in this verse should be compared with the \"will\" in the fortieth verse. \" Ye cannot because ye will not.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":859,"text":"Luke viii. 15","label":"Luke 8:15","href":"/luk/8/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.44.3","start":44,"end":44,"heading":"from God only","excerpt":"This expression would be more literally rendered, \" from the only God,\" — the one true God, whom the Jews boasted that they alone knew and worshipped.\n\nDoddridge remarks that the whole verse \" has much more spirit in it, if we consider it as applied to the members of the Sanhedrim, who had such distinguished titles of honour, than if we only take it as spoken to a mixed multitude.\" If, as many suppose, our Lord was making a formal defence of Himself and His divine mission before the great Ecclesiastical Assembly of the Jews, His words in this verse would come home to His hearers with stinging power.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.45.1","start":45,"end":45,"heading":"Do not think that I will accuse, &c.","excerpt":"We must not suppose that our Lord literally meant that there was any real likelihood of Moses or Himself standing up to make a formal accusation against the Jews. What He did mean was, that not to believe Him was not to believe Moses. There was no need for Him to accuse them of unbelief Moses himself, for whom they professed such respect, might be their accuser, and prove them guilty.\n\n\"Even now,\" He says, \"Moses accuseth you. His writing's, daily read in your synagogue, are a constant witness of your unbelief.\" There may also, it is highly probable, be a reference here to the Song of Moses, where he predicts the unbelief of the people, and desires the book of the law to be \" put in the side of the ark, that it may be there for a witness against thee.' (Deut. xxxii. 26.)\n\nChemnitius remarks, ''What the Lord says to the Jews, la exactly as if I were to say to the Papists, It is not I, but the very Fathers whose authority ye allege in favour of your superstition, who will accuse you of impiety. Or as if we were to say to the Pope, It is not we who accuse and condemn thee, but Christ himself, whose vicar thou callest thyself; and Peter whose successor thou wilt have thyself: and Paul whose sword thou pretendest to bear: they it is who will accuse thee.\" Beza makes much the same remark, and observes, that none will be more opposed to the Roman Catholics in the judgment-day than the Virgin Mary and the saints in whom they profess to trust!\n\nThe notion of some Romanists that the expression \"Moses in whom ye trust,\" justifies the invocation of saints, and putting confidence in them as mediators, is, as Chemnitius observes, too weak and groundless to need refutation.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":764,"text":"Deut. xxxii. 26","label":"Deuteronomy 32:26","href":"/deu/32/#v26","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.46.1","start":46,"end":46,"heading":"For had ye believed Moses, ye","excerpt":"These words are simply an amplification of the idea in the preceding verse. If the Jews had really believed Moses, they could not have helped believing Christ. The witness of Moses to Christ, was so distinct, express, and unmistakeable, that true belief in his writings must inevitably have led them to belief in Christ.\n\n[He wrote of me.] These words are very remarkable. In what sense our Lord used them, we cannot exactly know. At the very least we may conclude He meant that throughout the five books of Moses, by direct prophecy, by typical persons, by typical ceremonies, in many ways, and in divers manners, Moses had written of Him, There is probably a depth of meaning in the Pentateuch that has never yet been fully fathomed. We shall probably find at the last day that Christ was in many a chapter and many a verse, and yet we knew it not. There is a fulness in all Scripture far beyond our conception.\n\nLet us note carefully that our Lord distinctly speaks of Moses as a real person who, as a matter of history, lived and wrote books, and of his writings as true genuine writings deserving of all credit, and of undeniable authority. In the face of such an expression as this, it is a mournful fact that any man called a Christian can throw doubt on the existence of Moses, or on the authority of the books attributed to him.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.46.2","start":46,"end":46,"heading":"","excerpt":"To say, as some have done, that our Lord, born of a Jewish woman, and brought up among Jews, was not above the ignorant prejudices of the Jews, and did not really know that Moses ever existed, and that his writings are full of mistakes, is to talk downright blasphemy and nonsense. Fancy the eternal Son of God at any time talking ignorantly I Fancy above all that any trace of Jewish ignorance would be likely to be found in this chapter of St. John's gospel, in which, above all other chapters perhaps, our Lord's divine knowledge is most strikingly brought out !","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.47.1","start":47,"end":47,"heading":"if ye believe not his writings, &c.","excerpt":"This verse is an extension of the thought contained in the preceding one, and a solemn and mournful conclusion of the whole address. There is evidently an intentional contrast between \"writings\" and \"words,\" as if our Lord would remind the Jews that \" writings\" are generally more relied upon than \"sayings.\" — \"If you do not really believe what your own honoured lawgiver Moses wrote, — and it is plain that you do not, — it is not likely that you will believe what I SAY. If you have no real faith in the things written in your Scriptures by that very Moses, for whom you profess such reverence, your favourite teacher and lawgiver, it is not to be wondered at that you have no faith in what I say, and that I speak to you in vain.\"\n\nThe Greek word used here for \"writings\" is very remarkable. It is generally translated \"letters,\" as Luke xxiii. 38. In 2 Tim. iii. 15, it is rendered \" Scriptures.\" To my mind it is a strong indirect evidence in favour of the verbal inspiration of Scripture.\n\nThere is a sense in which these words should ring painfully in the ears of all the modern assailants of the Mosaic writings. It is just as true now, I firmly believe, as it was eighteen hundred years ago. They cannot divide Moses and Christ. If they do not believe the one, they will find sooner or later that they do not believe the other. If they begin with casting off Moses and not believing his writings, they will find in the end that to be consistent they must cast off Christ. If they will not have the Old Testament, they will discover at last that they cannot have the New, The two are so linked together that they cannot be separated. \"What God hath joined together let no man put asunder.\"","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[{"at":837,"text":"Luke xxiii. 38","label":"Luke 23:38","href":"/luk/23/#v38","status":"detected"},{"at":856,"text":"2 Tim. iii. 15","label":"2 Timothy 3:15","href":"/2ti/3/#v15","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"ryle.JHN.5.47.2","start":47,"end":47,"heading":"","excerpt":"In concluding the notes on this wonderful chapter, one would like to know how this marvellous address was received by those who heard it. But here we meet with one of the peculiar \" silences \" of Scripture. Not one word is written to tell us what the Jews of Jerusalem thought of our Lord's argument, or what effect it had upon them. Our own duty is clear. Let us take heed that it has some effect on ourselves.\n\nThe amazing fulness of our Lord's teaching appears most strikingly in the address contained in this chapter. Within the short span of twenty-nine verses, we find no less than eleven mighty subjects brought forward: (L) The intimate relation of the Father and the Son (2.) The divine commission and dignity of the Son. (3.) The privileges of the man who believes. (4.) The quickening of the spiritually dead. (5.) The judgment. (6.) The resurrection of the body. (7.) The value of miracles. (8.) The Scriptures. (9.) The corruption of man's will the secret of man's ruin. (10.) The love of man's praise the cause of unbelief. (11.) The importance of the writings of Moses.","source_url":"https://archive.org/stream/expositorythough05ryle/expositorythough05ryle_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null}]},{"work_id":"westcott","author":"B. F. Westcott","short_name":"Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"title":"The Gospel According to St. John: The Authorised Version with Introduction and Notes","edition_short":"London: John Murray, 1892","author_url":"/commentators/westcott/","divisions":"verse","work_url":"/works/westcott/","entries":[{"id":"westcott.JHN.5.1.1","start":1,"end":1,"heading":"After this...","excerpt":"There is a slight difference between after this  ..., and after these things  .... The former implies a connexion of some kind (of time or dependence) between the preceding and subsequent events, which is not suggested by the latter.\n\na feast] The evidence for the identification of this unnamed feast is very slight. The tradition of the early Greek Church identified it with Pentecost Most modern commentators suppose it to be the Feast of Purim (March), from a comparison of iv. 35 and vi. 4. But see Additional Note.\n\nwent up to Jerusalem] If the feast were that of Purim, this journey was not of obligation ; but compare x. 22 (the Feast of Dedication).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.2.1","start":2,"end":2,"heading":"there is at Jerusalem","excerpt":"The use of the present tense does not prove that the narrative was written before the destruction of Jerusalem. It is quite natural that St John in recalling the event should speak of the place as he knew it. It has indeed been conjectured that a building used for a benevolent purpose might have been spared in the general ruin, but this explanation of the phrase is improbable.\n\nJjj the sheep market] by the sheep gate  ..., super probatica Am.), which lay near the temple on the east of the city (Neh. iii. 1, 32, xii. 39), though it cannot now be certainly fixed (' Dict. of Bible,' s. v.). The ellipsis, which is most naturally supplied by gate, is (apparently) without parallel.\n\na pool] This has been identified by some with an intermittent spring known as the Fountain of the Virgin, in the Valley of Kidron. The traditional site is the Birket Israil by the modern gate of St Stephen, on the north-east of the city. But neither spot fully answers to the conditions of the pool.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":500,"text":"Neh. iii. 1, 32","label":"Nehemiah 3:1","href":"/neh/3/#v1","status":"detected"},{"at":500,"text":"Neh. iii. 1, 32","label":"Nehemiah 3:32","href":"/neh/3/#v32","status":"detected"},{"at":517,"text":"xii. 39","label":"Nehemiah 12:39","href":"/neh/12/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.2.2","start":2,"end":2,"heading":"in the Hebrew","excerpt":"that is, in the language \" of those beyond the river \" brought from Babylon, and not in the classical language of the Old Testament. Compare Lightfoot ad loc. Bethesda] The original reading and the meaning of the name are both very uncertain. ... See Delitzsch, ' Ztschr. f. Luth. ... The pool is not mentioned by any Jewish writer.\n\nfive porches] Cloisters, or covered spaces round the pool, such as are commonly found by tanks in India.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.2-9.1","start":2,"end":9,"heading":"The sign (vv. 2—9 a).","excerpt":"The healing of the impotent man was a work wrought by the Lord spontaneously. He chose both the object of it and the occasion. The malady of the sufferer was not urgent in such a sense that the cure could not have been delayed. The cure therefore was not wrought on a Sabbath although it was a Sabbath, but because it was Sabbath, with the view of bringing out a deeper truth (comp. vii. 21 ff.).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":383,"text":"vii. 21","label":"John 7:21","href":"/jhn/7/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.3.1","start":3,"end":3,"heading":"","excerpt":"A similar scene is still presented by the hot sulphureous springs near Tiberias (Hammath, Josh. xix. 35) : Tristram, ' Land of Israel,' 416.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":90,"text":"Josh. xix. 35","label":"Joshua 19:35","href":"/jos/19/#v35","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.3-4.1","start":3,"end":4,"heading":"3—4.","excerpt":"The words from waiting for. ..he had are not part of the original text of St John, but form a very early note added to explain v. 7, while the Jewish tradition with regard to the pool was still fresh. Some authorities add the last clause of v. 3 only ; others v. 4 only ; others add both, but with considerable verbal variations. See Additional Note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":127,"text":"v. 7","label":"John 5:7","href":"/jhn/5/#v7","status":"detected"},{"at":241,"text":"v. 3","label":"John 5:3","href":"/jhn/5/#v3","status":"detected"},{"at":260,"text":"v. 4","label":"John 5:4","href":"/jhn/5/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.4.1","start":4,"end":4,"heading":"an angel","excerpt":"Comp. Rev. xvi. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":6,"text":"Rev. xvi. 5","label":"Revelation 16:5","href":"/rev/16/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.5.1","start":5,"end":5,"heading":"thirty and eight years","excerpt":"This period of time, corresponding with the period of the punishment of the Israelites in the wilderness, has led many, from a very early date, to regard the man as a type of the Jewish people paralysed by faithlessness at the time of Christ's coming. The detail may however be added simply to mark the inveteracy of the disease (ix. 1, blind from his birth).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.6.1","start":6,"end":6,"heading":"saw him lie, and knew","excerpt":"by the information of bystanders, or (more probably) by His divine intuition (see p. 46). The life of this sick man was open to Him (v. 14), just as the life of the Samaritan woman (iv. 1 8). It is to be noticed that all the miracles recorded by St John, except the healing of the nobleman's son, were wrought spontaneously by Christ. But the question with which this work is prefaced is a peculiar feature.\n\nWilt thou] i.e. hast thou the will? desirest thou ? The word is often ambiguous, as for example, v. 40, vi. 11, 67, vii. 17, viii. 44, ix. 27. The question was suggested by the circumstances of the man's case. It might seem that he acquiesced in his condition, and was unwilling to make any vigorous effort to gain relief. If it was so, the words were fitted to awaken attention, hope, effort, in one who had fallen into apathy. Comp. Acts iii. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":133,"text":"v. 14","label":"John 5:14","href":"/jhn/5/#v14","status":"detected"},{"at":506,"text":"v. 40","label":"John 5:40","href":"/jhn/5/#v40","status":"detected"},{"at":844,"text":"Acts iii. 4","label":"Acts 3:4","href":"/act/3/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.7.1","start":7,"end":7,"heading":"","excerpt":"The sufferer answers the thought which underlay the inquiry. The delay in his healing was due, as he explains, not to want of will but to want of means.\n\nis troubled] The popular explanation of the phenomenon of an intermittent spring.\n\nput] The original word  ... is that which is commonly translated cast. In late Greek it is used very widely (e.g. xiii. 2, xviii. 11, xx. 25, 27), but it may express the necessary haste of the movement according to the gloss in v. 4.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":465,"text":"v. 4","label":"John 5:4","href":"/jhn/5/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.8.1","start":8,"end":8,"heading":"bed","excerpt":"The word  ..., said to be of Macedonian origin, which is used here, occurs Mark ii. 4 ff. (note), vi. 55; Acts v. 15, ix. 33. It describes technically the bed of the poor — \"a pallet.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":75,"text":"Mark ii. 4","label":"Mark 2:4","href":"/mrk/2/#v4","status":"detected"},{"at":106,"text":"Acts v. 15","label":"Acts 5:15","href":"/act/5/#v15","status":"detected"},{"at":118,"text":"ix. 33","label":"Acts 9:33","href":"/act/9/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.9.1","start":9,"end":9,"heading":"and on...the sabbath","excerpt":"A new paragraph begins with these words : Now on that day was a sabbath, which prepares the way for the subsequent discourse. The form of the phrase is very remarkable (comp. ix. 14, xix. 31), and suggests the idea that the sabbath was a day of rest other than the weekly sabbath.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":175,"text":"ix. 14","label":"John 9:14","href":"/jhn/9/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.9-18.1","start":9,"end":18,"heading":"The immediate sequel of the sign (9^—18).","excerpt":"In this section the various elements of the coming conflict .are brought out distinctly; the significance of the cure as a work of power and judgment (v. 14), the accusations of the Jews (vv. 10, 1 6, 1 8), the self-vindication of Christ (v. 17).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":151,"text":"v. 14","label":"John 5:14","href":"/jhn/5/#v14","status":"detected"},{"at":188,"text":"vv. 10, 1","label":"John 5:10","href":"/jhn/5/#v10","status":"detected"},{"at":239,"text":"v. 17","label":"John 5:17","href":"/jhn/5/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.10.1","start":10,"end":10,"heading":"The Jews","excerpt":"See Introd. pp. ix, x. unto him that was (had been) cured] The word and tense are contrasted with those found in v. 13.\n\nIt is the sabbath: and it is not... to carry] Rather, to take up, as in vv. 8, 9, 11, 12. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":113,"text":"v. 13","label":"John 5:13","href":"/jhn/5/#v13","status":"detected"},{"at":193,"text":"vv. 8, 9, 11, 12","label":"John 5:11–12","href":"/jhn/5/#v11","status":"detected"},{"at":193,"text":"vv. 8, 9, 11, 12","label":"John 5:8–9","href":"/jhn/5/#v8","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.11.1","start":11,"end":11,"heading":"He answered them","excerpt":"... The authority of One who had wrought the miracle seemed to him to outweigh any legal enactment. He felt instinctively the presence of that which was greater than the sabbath.\n\nthe same] even he, with a marked emphasis on the pronoun  .... This usage is characteristic of St John, i. 18, 33, ix. 37, x. 1, xii. 48, xiv. 21, 26. Compare also Mark vii. 15, 20; Rom. xiv. 14 ; 2 Cor. x. 18.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":344,"text":"Mark vii. 15, 20","label":"Mark 7:15","href":"/mrk/7/#v15","status":"detected"},{"at":344,"text":"Mark vii. 15, 20","label":"Mark 7:20","href":"/mrk/7/#v20","status":"detected"},{"at":362,"text":"Rom. xiv. 14","label":"Romans 14:14","href":"/rom/14/#v14","status":"detected"},{"at":377,"text":"2 Cor. x. 18","label":"2 Corinthians 10:18","href":"/2co/10/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.12.1","start":12,"end":12,"heading":"Then asked they...What man...which said","excerpt":"They asked, Who Is the man that said... The introduction of the man marks the spirit of the inquiry, and suggests the contrast between the Divine Law and this (assumed) human teacher, who claimed to deal with it by his own power. Moreover, as the sufferer had spoken of his healing, these speak only of the technical offence, and pass by that work of power and mercy. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.13.1","start":13,"end":13,"heading":"And he that...in that place","excerpt":"But he that... in the place.\n\nfor Jesus had conveyed himself away] for Jesus retired — withdrew — silently and unperceived, from a place where He might be exposed to embarrassment; for this appears to be the force of the reference to the multitude, and not that the crowd made escape easier. The word  ... expresses literally, \"to bend the head aside, to avoid a blow\"  .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.14.1","start":14,"end":14,"heading":"Afterward","excerpt":"After these things. Comp. v. 1, note.\n\nfindeth] The healing was incomplete till its spiritual lesson was brought out clearly. Though Christ had withdrawn from the multitude He sought (comp. i. 43, ix. 35) the object of His mercy ; and so much at least the man had already learnt, that he repaired to the temple, as we must suppose, to offer thanks there for his restoration directly after his cure.\n\na worse thing] even than the sickness of thirty-eight years, by which the greater part of his life had been saddened.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":26,"text":"v. 1","label":"John 5:1","href":"/jhn/5/#v1","status":"detected"},{"at":190,"text":"i. 43","label":"John 1:43","href":"/jhn/1/#v43","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.15.1","start":15,"end":15,"heading":"The man departed","excerpt":"It is difficult to understand the motive of the man in conveying this information to the Jews, since he knew the hostile spirit in which they regarded the cure. He was certainly not ungrateful, for he still speaks of Jesus as having cured him (which had made him whole, v. 11, and not which had told him to take up his bed, v. 12). He may have wished to leave the responsibility of his illegal act on the sabbath with One who had power to answer for it ; or it may be simplest to suppose that he acted in obedience to the instructions of those whom, as a Jew, he felt bound to obey.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":270,"text":"v. 11","label":"John 5:11","href":"/jhn/5/#v11","status":"detected"},{"at":324,"text":"v. 12","label":"John 5:12","href":"/jhn/5/#v12","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.16.1","start":16,"end":16,"heading":"And therefore","excerpt":"This is the first open declaration of hostility to Christ (though the words and sought to slay him, which are wrongly added in this verse from v. 18, must be omitted) ; and it is based upon the alleged violation of the letter of the Law with regard to the sabbath, as in the other Gospels, Matt. xii. 2 ff. and parallels. The miracle just recorded called out the settled enmity of the Jews, but the phrase because he did, or rather used to do, (was in the habit of doing, these things (acts of mercy which involved offences against the traditional interpretations of the Law) on a sabbath, shews that the feeling was not due to a solitary act, but to an obvious principle of action.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":143,"text":"v. 18","label":"John 5:18","href":"/jhn/5/#v18","status":"detected"},{"at":290,"text":"Matt. xii. 2","label":"Matthew 12:2","href":"/mat/12/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.17.1","start":17,"end":17,"heading":"","excerpt":"The answer (see v. 19, note) of Christ contains in the briefest possible space the exposition of His office: My Father (ii. 16, xx. 17) worketh hitherto  ..., even until now, and I work. That is to say, the rest of God after the creation, which the sabbath represents outwardly, and which I am come to realise, is not a state of inaction, but of activity, and man's true rest is not a rest from human earthly labour, but a rest for divine heavenly labour. Thus the merely negative, traditional, observance of the sabbath is placed in sharp contrast with the positive, final, fulfilment of spiritual service, for which it was a preparation. The works of Christ did not violate the Law, while they brought out the truth to which that tended. Cf. Matt. xii. 1 ff. and parallels. By the u work \" of the Father we must understand at once the maintenance of the material creation and the redemption and restoration of all things, in which the Son co-operated with Him (Hebr. i. 3 ; Eph. i. 9 f.).\n\nThe form of the sentence is remarkable. Christ places His work as co-ordinate with that of the Father, and not as dependent on it. Comp. Mark ii. 27, 28 (The Son of man is Lord also of the sabbath*).\n\nThe question of the action of God upon the Sabbath was much debated in the Jewish schools. \"Why does not God,\" said a caviller, \"keep the sabbath?\" \"May not a man,\" was the answer, \" wander through his own house on the sabbath? The house of God is the whole realm above and the whole realm below\" ('Shem. R.' xxx.). ... Alleg.' I. p. 46 M.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":16,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":744,"text":"Matt. xii. 1","label":"Matthew 12:1","href":"/mat/12/#v1","status":"detected"},{"at":976,"text":"Eph. i. 9","label":"Ephesians 1:9","href":"/eph/1/#v9","status":"detected"},{"at":1129,"text":"Mark ii. 27, 28","label":"Mark 2:27–28","href":"/mrk/2/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.17.2","start":17,"end":17,"heading":"hitherto","excerpt":"even until now. The work of Christ which had excited the hostility of the Jews was, however little they could see it, really coincident with a working of God which knows no interruption.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.18.1","start":18,"end":18,"heading":"","excerpt":"The Jews rightly interpreted the words of the Lord. They saw that He claimed the power of abrogating the law of the Sabbath in virtue of His absolutely special relation to God: He called God His own Father (Rom. viii. 32) — His Father in a peculiar sense — making Himself equal with God, by placing His action on the same level with the action of God. Comp. x. 33. For this reason the more they (not only persecuted Him, v. 16, but) sought to kill Him. Comp. Matt. xii. 14, and parallels. Matt. xxvi. 65, note. Comp. viii. 59, x. 33; Mark ii. 7.\n\nhe... had broken] Literally, he was loosing  ..., i.e. he declared that the law of the sabbath was not binding. The word  ... expresses not the violation of the sanctity of the day in a special case, but the abrogation of the duty of observance. Comp. Matt. v. 19, xviii. 18. A prophet might absolve from the obligation of the law in a particular instance, but not generally.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":207,"text":"Rom. viii. 32","label":"Romans 8:32","href":"/rom/8/#v32","status":"detected"},{"at":358,"text":"x. 33","label":"John 10:33","href":"/jhn/10/#v33","status":"detected"},{"at":421,"text":"v. 16","label":"John 5:16","href":"/jhn/5/#v16","status":"detected"},{"at":459,"text":"Matt. xii. 14","label":"Matthew 12:14","href":"/mat/12/#v14","status":"detected"},{"at":489,"text":"Matt. xxvi. 65","label":"Matthew 26:65","href":"/mat/26/#v65","status":"detected"},{"at":517,"text":"viii. 59","label":"John 8:59","href":"/jhn/8/#v59","status":"detected"},{"at":534,"text":"Mark ii. 7","label":"Mark 2:7","href":"/mrk/2/#v7","status":"detected"},{"at":799,"text":"Matt. v. 19","label":"Matthew 5:19","href":"/mat/5/#v19","status":"detected"},{"at":812,"text":"xviii. 18","label":"Matthew 18:18","href":"/mat/18/#v18","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.19.1","start":19,"end":19,"heading":"Then answered Jesus","excerpt":"Jesus therefore answered.... He met their thoughts and their actions (comp. ii. 18, n.) by a justification of His own works and His divine claims as Messiah. This \"answer\" is not to be placed in immediate temporal connexion with what precedes.\n\nVerily, verily] See i. 5 1 , note. The teaching is \"with authority\" (Matt. vii. 28 f.).\n\nThe Son] iii. 35. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":76,"text":"ii. 18","label":"John 2:18","href":"/jhn/2/#v18","status":"detected"},{"at":314,"text":"Matt. vii. 28","label":"Matthew 7:28","href":"/mat/7/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.19.2","start":19,"end":19,"heading":"can do nothing","excerpt":"The eternal law of right is (in human language) the definition of divine power. The words do not convey any limitation of the Son's working, but explain something as to its character. Comp. v. 30, iii. 27 ; Mark vi. 5; (Gen. xix. 22). For another aspect of this \"cannot\" see vii. 7, note.\n\nof himself] v. 30, note; Num. xvi. 28 (LXX.). The truth lies in the very idea of Sonship.\n\nfor what things soever...] The negative statement is supplemented by a positive one ... The Son can do nothing ...for ... His action is not only coincident but coextensive with the action of the Father : what things soever He doeth these also the Son doeth in like manner, not in imitation, but in virtue of His sameness of nature.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":190,"text":"v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":207,"text":"Mark vi. 5","label":"Mark 6:5","href":"/mrk/6/#v5","status":"detected"},{"at":220,"text":"Gen. xix. 22","label":"Genesis 19:22","href":"/gen/19/#v22","status":"detected"},{"at":302,"text":"v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":315,"text":"Num. xvi. 28","label":"Numbers 16:28","href":"/num/16/#v28","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.19-29.1","start":19,"end":29,"heading":"The Nature and Prerogatives of the Son (19—29).","excerpt":"The first part of the comprehensive answer of the Lord to the Jews deals with His Nature and prerogatives (1) in relation to the Father (19 — 23), and (2) in relation to men (24—29).\n\nThe fact that the discourse was addressed to a small, trained, audience (see preliminary note) explains the close brevity of the reasoning.\n\nThe exposition of these thoughts is made in a series of statements bound together by u for\"  ... four times repeated.\n\nThe Son doeth nothing self-determined of Himself, which would be impossible (19^) ; for His action is absolutely coincident in range with that of the. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.20.1","start":20,"end":20,"heading":"For the Father","excerpt":"The action of the Son, as coincident and coextensive with that of the Father, depends upon the continuous revelation which the Father makes to Him in accordance with His eternal love: for the Father loveth the Son;... and this revelation, regarded under the limitations of human existence, is progressive, and signs of healing are only preparatory to greater works; for as the Father . . . quickeneth, even so the Son also quickeneth whom He (unemphatic) will.\n\nThus we can see that there is a divine coherence, a divine meaning, in all nature and all history. The Son sees all, for the Father shews all to Him ; and we also can see parts at least in Him. Comp. Matt. xi. 27.\n\nloveth (the Son)] The word  ... marks personal affection based upon a special relation (xi. 3, 36 ; comp. Matt. x. 37), and not the general feeling of regard, esteem, consideration  ... which comes from 'reflection and knowledge : the former feeling answers to nature, the latter to experience and judgment (iii. 35, x. 17), and so is specially appropriate to spiritual relations. This love expresses (so to speak) the moral side of the essential relation of the Father to the Son. And so it is through the Son that the personal love of God is extended to believers: xvi. 27 ; comp. Rev. iii. 19.\n\nThe sign of love is the perfect revelation of thought and feeling : xv. 15.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":662,"text":"Matt. xi. 27","label":"Matthew 11:27","href":"/mat/11/#v27","status":"detected"},{"at":783,"text":"Matt. x. 37","label":"Matthew 10:37","href":"/mat/10/#v37","status":"detected"},{"at":1260,"text":"Rev. iii. 19","label":"Revelation 3:19","href":"/rev/3/#v19","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.20.2","start":20,"end":20,"heading":"he will...than these","excerpt":"The Original order is more expressive: greater works (comp. xiv. 12) than these will He shew (comp. x. 32) Him; and He (so it is implied, v. 19) when He seeth them will do them in like manner, that ye (emphatic) may marvel. It cannot but appear strange at first sight that wonder is given as the object of Christ's works. The difficulty is removed by taking account of the pronoun : that^<? who question my authority and are blind to my divine Sonship may marvel. Till Christ was recognised His works could at the most appeal only to be prodigies : their effect would be astonishment, not belief. But wonder might give occasion for faith. Under this aspect \"wonder\" is presented in two remarkable traditional sayings of the Lord preserved by Clement of Alexandria ('Strom.' ii. 9, 45): \"He that wonders shall reign, and he that reigns shall rest:\" \"Wonder at that which is before you.\" This partial object of wonder, however, is contrasted with the general object in v. 23. Works — outward signs — may produce wonder, but judgment completed enforces honour. Comp. Plat. 'Theaet.' p. 155 D. shew] x. 32. The divine works require the interpretation of sympathy. Such sympathy the Son has absolutely.\n\nworks] This is a characteristic term in St John (comp. Matt. xi. 2) in which Christ includes under the same category the manifold forms of His action. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":60,"text":"xiv. 12","label":"John 14:12","href":"/jhn/14/#v12","status":"detected"},{"at":100,"text":"x. 32","label":"John 10:32","href":"/jhn/10/#v32","status":"detected"},{"at":138,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":967,"text":"v. 23","label":"John 5:23","href":"/jhn/5/#v23","status":"detected"},{"at":1254,"text":"Matt. xi. 2","label":"Matthew 11:2","href":"/mat/11/#v2","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.20.3","start":20,"end":20,"heading":"","excerpt":"He came to finish (iv. 34, xvii. 4), and these He must needs work while it was day (ix. 4). Miracles from this point of view are regarded on the same level with the other works of Christ, though \" miraculous\" works may in a peculiar sense move to faith (v. 36, x. 35, 32, xiv. 10, 12, xv. 24). All works alike are designed to contribute to the redemption of the world (comp. ch. xvii. 21, note). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":254,"text":"v. 36","label":"John 5:36","href":"/jhn/5/#v36","status":"detected"},{"at":379,"text":"xvii. 21","label":"John 17:21","href":"/jhn/17/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.21.1","start":21,"end":21,"heading":"","excerpt":"The progress in the dignity of the works of the Son follows from the extent of their sphere, for as the Father raiseth the dead ...even so the Son also ... The restoration of an impotent man is then but a beginning of that giving of life of which it was a sign. The vivifying power of the Father is described in its twofold physical aspect, He raiseth up the dead and quickeneth : that of the Son in reference to its moral law, He quickeneth whom He twill. The \"quickening\" as it stands in the second clause is necessarily coextensive with the raising the dead and quickening in the first, which is not to be limited to any isolated \"miraculous\" acts, but extends to all communication of life, natural and spiritual. The main forms of \"quickening \" are distinguished afterwards, vv. 25, 28.\n\nThe definition whom He will marks (1) the efficacy of Christ's power, and (2) connects this communication of higher life with the counsels of infinite wisdom and love, and (3) shews its independence of outward descent (as from Abraham). There is no emphasis on the personal will of the Son (whom He twill) as in v. 20 (which He Himself doeth).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":779,"text":"vv. 25, 28","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":779,"text":"vv. 25, 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":1104,"text":"v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.21.2","start":21,"end":21,"heading":"","excerpt":"The full significance of this claim of Christ to \"quicken whom he will\" is illustrated by the second of the ' Shemoneh Esreh,' the ' Eighteen [Benedictions],' of the Jewish Prayer Book. It is probable that this thanksgiving was used in substance in the apostolic age: \"Thou, O Lord, art mighty for ever: Thou quickenest the dead: Thou art strong to save. Thou sustainest the living by Thy mercy : Thou quickenest the dead by Thy great compassion. Thou...makest good Thy faithfulness to them that sleep in the dust ... Thou art faithful to quicken the dead. Blessed art Thou, O Lord, who quickenest the dead.\"","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.22.1","start":22,"end":22,"heading":"","excerpt":"The fact that the Son possesses and exercises this quickening power is established by the fact that He has a still more awful prerogative. The quickening of men is contrasted with the judgment of men, which is the correlative of sin (iii. 17 ff.). And this judgment belongs to the Son (as Son of man, v. 27), For not even doth the Father judge any man, but hath committed (given) all judgment (or literally, the judgment which comes and will come, wholly, in all its parts, now in its first beginning and hereafter in its complete accomplishment) unto the Son.\n\nthe Father ...no man] The exact phrase of the original marks a climax: not even doth the Father — to whom this office might seem to pertain — judge any man.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":301,"text":"v. 27","label":"John 5:27","href":"/jhn/5/#v27","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.23.1","start":23,"end":23,"heading":"","excerpt":"The Son has received the prerogative of judgment, and it is through the exercise of this power that men come to perceive His true majesty. For it was committed to Him for this end, that all men should honour (not future, but present) the Son even . as they honour the Father (x. 37, 38). Sooner or later, in loss or in sorrow, this must be. And there is also a converse form of the Truth. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.23.2","start":23,"end":23,"heading":"which hath sent him","excerpt":"which sent Him. These words mark the transition from the conception of the Son essentially to that of the Son revealed by the incarnation. The phrase He that sent me is peculiar to St John (comp. Rom. viii. 3). It is used only by the Lord absolutely of the Father, iv. 34, vv. 24, 30, vi. 38, 39, vii. 16, 28, 33, viii. 26, 29, ix. 4, xii. 44, 45, xiii. 20, xv. 21, xvi. 5. Elsewhere the full form, the Father that sent me, occurs, v. 37, vi. 44, viii. 16, 18, xii. 49, xiv. 24. Comp. i. 33 (He that sent me to baptize).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":196,"text":"Rom. viii. 3","label":"Romans 8:3","href":"/rom/8/#v3","status":"detected"},{"at":273,"text":"vv. 24, 30","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":273,"text":"vv. 24, 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":432,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"},{"at":485,"text":"i. 33","label":"John 1:33","href":"/jhn/1/#v33","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.24.1","start":24,"end":24,"heading":"Verily, verily","excerpt":"vv. 19, 25. Comp. i. 51, note.\n\nHe that . . . believeth on him . . . everlasting life, and shall not come into condemnation ...] He that heareth my word and believeth Him that sent me hath life eternal and cometh not into judgment, but is passed out of death (the death that is truly death) into life (the life that is truly life). (Comp. 1 John iii. 14.) The two conditions of eternal life are (1) knowledge of the revelation made by the Son, and (2) belief in the truth of it, that is, belief in the word of the Father who speaks through the Son. Comp. xvii. 3. He who knows the Gospel and knows that the Gospel is true cannot but have life. Eternal life is not future but present, or rather it is, and so is above all time. Comp. iii. 1 8 f. For him who hath this life judgment is impossible. He has already gone beyond it. Comp. 1 John ii. 28, iv. 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":0,"text":"vv. 19, 25","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":0,"text":"vv. 19, 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":18,"text":"i. 51","label":"John 1:51","href":"/jhn/1/#v51","status":"detected"},{"at":339,"text":"1 John iii. 14","label":"1 John 3:14","href":"/1jn/3/#v14","status":"detected"},{"at":555,"text":"xvii. 3","label":"John 17:3","href":"/jhn/17/#v3","status":"detected"},{"at":733,"text":"iii. 1","label":"John 3:1","href":"/jhn/3/#v1","status":"detected"},{"at":833,"text":"1 John ii. 28","label":"1 John 2:28","href":"/1jn/2/#v28","status":"detected"},{"at":848,"text":"iv. 17","label":"1 John 4:17","href":"/1jn/4/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.24.2","start":24,"end":24,"heading":"believeth on him","excerpt":"believeth him...  .... The difference between \"believing a person or statement\"  ... and \" believing on a person \"  ... is as clearly marked in Greek as in English, though it is destroyed here in A. V. and in viii. 31 ; Acts xvi. 34, xviii. 8 ; Tit. iii. 8 ; while it is preserved vv. 38, 46, viii. 45, 46 ; Rom. iv. 3 ; Acts xxvii. 25. The two phrases are contrasted in vi. 29, 30, viii. 30, 31 ; 1 John v. 10. To believe God or to believe the Lord is to acknowledge as true the message which comes from Him or the words which He speaks. It is assumed that the message does come from Him, and therefore to believe the message is to believe Him. So here Christ refers His word to the authority of the Father: compare v. 37.\n\nshall not come] cometh not. The issues of action are regarded in their potential accomplishment in the present.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":220,"text":"Acts xvi. 34","label":"Acts 16:34","href":"/act/16/#v34","status":"detected"},{"at":234,"text":"xviii. 8","label":"Acts 18:8","href":"/act/18/#v8","status":"detected"},{"at":245,"text":"Tit. iii. 8","label":"Titus 3:8","href":"/tit/3/#v8","status":"detected"},{"at":281,"text":"vv. 38, 46","label":"John 5:38","href":"/jhn/5/#v38","status":"detected"},{"at":281,"text":"vv. 38, 46","label":"John 5:46","href":"/jhn/5/#v46","status":"detected"},{"at":308,"text":"Rom. iv. 3","label":"Romans 4:3","href":"/rom/4/#v3","status":"detected"},{"at":321,"text":"Acts xxvii. 25","label":"Acts 27:25","href":"/act/27/#v25","status":"detected"},{"at":398,"text":"1 John v. 10","label":"1 John 5:10","href":"/1jn/5/#v10","status":"detected"},{"at":717,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.24.3","start":24,"end":24,"heading":"from death unto","excerpt":"out of death into... 1 John iii. 14. In his epistle St John speaks of \"love to the brethren\" as the personal proof of this transition. Such love flows from an acceptance in faith of Christ's word (1 John ii. 7, iii. 11). Death and life are, as it were, two spheres of existence, like darkness and light: 1 John v. 19, 20, ch. viii. 31, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":21,"text":"1 John iii. 14","label":"1 John 3:14","href":"/1jn/3/#v14","status":"detected"},{"at":197,"text":"1 John ii. 7","label":"1 John 2:7","href":"/1jn/2/#v7","status":"detected"},{"at":211,"text":"iii. 11","label":"1 John 3:11","href":"/1jn/3/#v11","status":"detected"},{"at":304,"text":"1 John v. 19, 20","label":"1 John 5:19–20","href":"/1jn/5/#v19","status":"detected"},{"at":326,"text":"viii. 31","label":"John 8:31","href":"/jhn/8/#v31","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.24-29.1","start":24,"end":29,"heading":"24—29.","excerpt":"In these verses we pass from the consideration of the relation of the Son to the Father to that of the relation of Christ to men. The conception of the \" greater works\" of the Son, the quickening and the judgment of men, is defined more exactly in connexion with the Son as revealed by the Incarnation. At the same time, though the oblique form is generally preserved, the work and the mission of Christ are referred to directly (my word, Him that sent me, v. 24). In v. 24 the general ideas of all life and all judgment in connexion with the Son (ai, 22) are restated : in vv. 25, 26, they are applied to the present order; in 28, 29, they are applied to the future order.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":457,"text":"v. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":468,"text":"v. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"},{"at":574,"text":"vv. 25, 26","label":"John 5:25–26","href":"/jhn/5/#v25","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.25.1","start":25,"end":25,"heading":"","excerpt":"The present manifestation of Christ's vivifying power in the spiritual resurrection (is coming and now is) is stated in contrast with the future manifestation in the general resurrection (is coming, v. 28). See iv. 23, 21. The hour was \" coming,\" so far as the Christian dispensation truly began with the gift of Pentecost: but it \"was\" already while Christ openly taught among men.\n\nthe dead] the spiritually dead: this is the predominant idea, but at the same time we cannot exclude the outward signs of it as in the raising of Lazarus : comp. xi. 23 ff. For this use of the word see Matt. viii. 22 ; Luke xv. 24, 32; Rom. vi. 11 ; Eph. v. 14. It will be observed that the voice of power is attributed to the Son of God. Comp. xi. 4 ; contrast ix. 35.\n\nthey that hear] This phrase is not coextensive with the dead. ... As yet the thought is of life only, and not of judgment, except so far as that is expressed in the want of life.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":199,"text":"v. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":546,"text":"xi. 23","label":"John 11:23","href":"/jhn/11/#v23","status":"detected"},{"at":586,"text":"Matt. viii. 22","label":"Matthew 8:22","href":"/mat/8/#v22","status":"detected"},{"at":603,"text":"Luke xv. 24, 32","label":"Luke 15:24","href":"/luk/15/#v24","status":"detected"},{"at":603,"text":"Luke xv. 24, 32","label":"Luke 15:32","href":"/luk/15/#v32","status":"detected"},{"at":620,"text":"Rom. vi. 11","label":"Romans 6:11","href":"/rom/6/#v11","status":"detected"},{"at":634,"text":"Eph. v. 14","label":"Ephesians 5:14","href":"/eph/5/#v14","status":"detected"},{"at":729,"text":"xi. 4","label":"John 11:4","href":"/jhn/11/#v4","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.26.1","start":26,"end":26,"heading":"as...so","excerpt":"The particles mark the fact of the gift and not the degree of it. Comp. v. 21 ; Matt. xiii. 40, &c.\n\nso hath he given ....] so gave He also... ... Ille autem Pater vitam in semetipso habet ; et talem genuit Filium qui haberet vitam in semetipso; non fieret vitae particeps, sed ipse vita esset, cujus nos vitae participes essemus \" (August. 'Serm.' cxxvil. 9). The tense (gave) carries us back beyond time; and yet it has a further application to the incarnation, wherein the Son became also the Son of man (v. 27). The sovereignty of life is followed by the authority to judge, as in vv. 21, 22. Comp. vi. 57 ; Rev. i. 17.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":72,"text":"v. 21","label":"John 5:21","href":"/jhn/5/#v21","status":"detected"},{"at":80,"text":"Matt. xiii. 40","label":"Matthew 13:40","href":"/mat/13/#v40","status":"detected"},{"at":508,"text":"v. 27","label":"John 5:27","href":"/jhn/5/#v27","status":"detected"},{"at":585,"text":"vv. 21, 22","label":"John 5:21–22","href":"/jhn/5/#v21","status":"detected"},{"at":603,"text":"vi. 57","label":"John 6:57","href":"/jhn/6/#v57","status":"detected"},{"at":612,"text":"Rev. i. 17","label":"Revelation 1:17","href":"/rev/1/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.27.1","start":27,"end":27,"heading":"And hath given him...judgment also, because he is the Son of man","excerpt":"The prerogative of judgment is connected with the true humanity of Christ (Son of man) and not with the fact that He is the representative of humanity (the Son of man). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.27.2","start":27,"end":27,"heading":"","excerpt":"Him. The omission of the article concentrates attention upon the nature and not upon the personality of Christ. ... The phrase (son of man) is found here only in the Gospel, but it occurs also Rev. i. 13, xiv. 14 : the Son of Man occurs i. 51, iii. 13, 14, vi. 27, 53, 62, as often in the other Gospels. Comp. i. 51, additional note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":193,"text":"Rev. i. 13","label":"Revelation 1:13","href":"/rev/1/#v13","status":"detected"},{"at":205,"text":"xiv. 14","label":"Revelation 14:14","href":"/rev/14/#v14","status":"detected"},{"at":310,"text":"i. 51","label":"John 1:51","href":"/jhn/1/#v51","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.28.1","start":28,"end":28,"heading":"Marvel not at this: for","excerpt":"The partial spiritual quickening and judgment is consummated in a universal quickening and judgment. There is a marked contrast between the corresponding clauses of vv. 25, 28 : the dead (v. 25), all that are in the tombs (v. 28) : cometh and now is (v. 25), cometh (v. 28). Here the quickening is the inevitable result of the divine action (all... shall hear) ; before it followed from the concurrence of faith with the divine message (they that hear shall live).\n\nMarvel not...] Comp. v. 20. Wonder is at most only a stage of transition. Each manifestation of Christ's power is a preparation for something greater.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":165,"text":"vv. 25, 28","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":165,"text":"vv. 25, 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":188,"text":"v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":223,"text":"v. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":251,"text":"v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":267,"text":"v. 28","label":"John 5:28","href":"/jhn/5/#v28","status":"detected"},{"at":487,"text":"v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.29.1","start":29,"end":29,"heading":"","excerpt":"It will be observed that there is a contrast between the one result of the present action of the Son, shall live (v. 25), and the complex result of His future action : shall go forth...\n\nthey that have done (that wrought) good...] ... The same words  ... are contrasted, ch. iii. 20, 21, note; Rom. i. 32, vii. 15, 19, xiii. 4. The distinction is well preserved in the Vulgate, bona fecerunt... mala egerunt.\n\nFor the contrast of a resurrection of life (2 Mace. vii. 14), and a resurrection of judgment, see v. 24. In one case the resurrection is accompanied by the full fruition of life, judgment being past: in the other resurrection issues in judgment.\n\nof damnation] of judgment  .... ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":114,"text":"v. 25","label":"John 5:25","href":"/jhn/5/#v25","status":"detected"},{"at":275,"text":"iii. 20, 21","label":"John 3:20–21","href":"/jhn/3/#v20","status":"detected"},{"at":294,"text":"Rom. i. 32","label":"Romans 1:32","href":"/rom/1/#v32","status":"detected"},{"at":306,"text":"vii. 15, 19","label":"Romans 7:15","href":"/rom/7/#v15","status":"detected"},{"at":306,"text":"vii. 15, 19","label":"Romans 7:19","href":"/rom/7/#v19","status":"detected"},{"at":319,"text":"xiii. 4","label":"Romans 13:4","href":"/rom/13/#v4","status":"detected"},{"at":508,"text":"v. 24","label":"John 5:24","href":"/jhn/5/#v24","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.30.1","start":30,"end":30,"heading":"","excerpt":"This verse forms a transition from the first section of the discourse to the second. At the same time it marks the passage from the indirect (the Son) to the personal (7) revelation of Christ. The truth of the divine Sonship, with which the discourse opened, is first repeated in a new form, /  ... can of mine own self do nothing; and then the principle of Christ's judgment is laid down (as I hear, I judge), which is the ground of all true judgment.\n\nI can... do nothing] Comp. v. 19, note.\n\nof mine own self] Comp. vii. 17 f., 28, viii. 28, 42,  ...> xi.v- Io> (xi- 5J)» xv. 4, note, xvi. 13. The very idea of Sonship involves (in some sense) that of dependence. There is but one \" fountain \" of Deity. But under another aspect the Son \"lays down His life of Himself \" (x. 18).\n\nas I hear, I judge] The judgment of the Son is based upon the perfect knowledge of the thoughts of the Father, as the action of the Son is based upon the perfect vision of His works. The \" hearing \" in this verse with regard to judgment corresponds to the \"seeing\" in v. 19 with regard to action.\n\nbecause I seek... the will of the Father which hath sent mi] of Him that sent me (iv. 34, vi. 38, 39). The two conditions of absolute justice are (1) negative : absence of all respect of self; and (2) positive : devotion to the will of the Father. In both these respects the just judgment of the Son is contrasted with the false judgment of the Jews, vv. 41 — 44.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":481,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":519,"text":"vii. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"},{"at":1051,"text":"v. 19","label":"John 5:19","href":"/jhn/5/#v19","status":"detected"},{"at":1432,"text":"vv. 41","label":"John 5:41","href":"/jhn/5/#v41","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.30.2","start":30,"end":30,"heading":"","excerpt":"The connexion between the obedience rendered by the Son, and the honour rendered to the Son (v. 23), must be noticed.\n\nIt will be observed that the \"will\" of Christ corresponds with His one unchanged personality  .... Comp. Matt. xxvi. 39, and parallels. The thought of the verse is partially illustrated by a noble saying of R. Gamaliel: \"Do His will as if it were thy will, that He may do thy will as if it were His will.\" But he continues: \"Annul thy will before His will, that He may annul the will of others before thy will\" (' Aboth,' n. 4).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":93,"text":"v. 23","label":"John 5:23","href":"/jhn/5/#v23","status":"detected"},{"at":224,"text":"Matt. xxvi. 39","label":"Matthew 26:39","href":"/mat/26/#v39","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.31.1","start":31,"end":31,"heading":"If I bear witness of","excerpt":"The stress lies on the pronoun , \" If I alone and in fellowship with no other...\" Comp. viii. 14.\n\nis not true] The words anticipate an objection, and define the amount of truth which it contains. According to legal usage the testimony of a witness was not received in his own case. This principle the Jews might urge against Christ ; and He acknowledges the deeper meaning which lay beneath it. If He asserted His claims self-prompted (of Himself) He would violate the absolute trust which the Son owed to the Father; though there was a sense in which He could bear witness of Himself (viii. 12 ff.) when the Father spoke through Him (viii. 18).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":88,"text":"viii. 14","label":"John 8:14","href":"/jhn/8/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.31-40.1","start":31,"end":40,"heading":"31—40.","excerpt":"Christ appeals to a witness separate from His own, and yet such that He has immediate knowledge of its truth. Such wit'Matt. 3.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.31-47.1","start":31,"end":47,"heading":"The witness to the Son and the ground of unbelief (31—47).","excerpt":"This second main division of the discourse consists, like the first, of two parts. The witness to the Son is first laid open (31 — 40), and then the rejection of the witness in its cause and end (41 — 47).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.32.1","start":32,"end":32,"heading":"There is another","excerpt":"In due time and in due manner another bears witness. The whole i scope of the statement decides that this other is \" the Father \" and not the Baptist. In the ' verses which follow the testimony of the Baptist is treated as provisional, and as being in a certain degree an accommodation. The testimony of the Father is that upon which the Son rests, v. 37, viii. 18.\n\nthat beareth witness] The action is present and continuous  ....\n\nI know...] In the certainty of this knowledge Christ could repose. Such witness could not but produce its true effect. The absolute knowledge spoken of here  ... is to be distinguished from the knowledge of experience  ... in v. 42.\n\nthe (witness which he witnesseth] This full form of expression, as distinguished from \" his witness,\" emphasizes the idea of the continuity of the witness as a matter of actual experience.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":349,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"},{"at":659,"text":"v. 42","label":"John 5:42","href":"/jhn/5/#v42","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.33.1","start":33,"end":33,"heading":"Ye sent...and he bare","excerpt":"Ye have sent. ..and he hath borne... The mission and the testimony are spoken of as abiding in their results. The prominent idea is not the historic fact (i. 32), but the permanent and final value of the witness (i. 34, iii. 26, v. 37, xix. 35).\n\nThe emphatic pronoun (Ye have sent...)","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":229,"text":"v. 37","label":"John 5:37","href":"/jhn/5/#v37","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.34.1","start":34,"end":34,"heading":"But I receive not testimony from man","excerpt":"But though the witness of John was decisive according to your view, I (emphatic as distinguished from you) receive not my witness  ...v paprvpiav, the witness which characterizes the reality of my work and answers to it) from a man (even though he be a prophet), but these things I say — I appeal even to this imperfect witness, 1 urge every plea which may be expected to prevail with you — that ye — even ye — might (may) be saved.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.35.1","start":35,"end":35,"heading":"","excerpt":"He was a burning and a shining light...] He was — though now his work is ended by imprisonment or death — the lamp that burneth and shineth (giveth light)... The phrase may also be rendered, the lamp that is kindled and shineth, by the analogy of Matt. v. 15 ; but Luke xii. 35, Rev. iv. 5, viii. 10, are strongly against this interpretation. John the Baptist was the lamp, the derivative and not the self-luminous light (i. 8). Comp. Matt. vi. 22 ; 2 Pet. i. 19 ; but the word is used also of the Lamb, Rev. xxi. 23, where the glory of God, as the source of light, is placed in connexion with the Lamb, through whom (as the lamp of this vast temple) the light is conveyed in the city of God. The definite article (the lamp) simply marks the familiar piece of household furniture (comp. Mark iv. 21 ; Luke xi. 36). The epithets complete the image. The lamp is exhausted by shining; its illuminating power is temporary, and sensibly consumed. John the Baptist necessarily decreased (iii. 30). The title is eminently appropriate to the Baptist in his relation to Christ (the Light) ; but there is no evidence to shew that it was given to the herald of Messiah by tradition, though it was applied to several distinguished teachers. ... But while his glory lasted the Jews (ye emphatic) were willing for a season (an hour, 1 Cor. vii. 8 ; Gal. ii. 5 ; Philem. 15) to rejoice (dya\\\\ia ... in his light. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":247,"text":"Matt. v. 15","label":"Matthew 5:15","href":"/mat/5/#v15","status":"detected"},{"at":265,"text":"Luke xii. 35","label":"Luke 12:35","href":"/luk/12/#v35","status":"detected"},{"at":279,"text":"Rev. iv. 5","label":"Revelation 4:5","href":"/rev/4/#v5","status":"detected"},{"at":291,"text":"viii. 10","label":"Revelation 8:10","href":"/rev/8/#v10","status":"detected"},{"at":435,"text":"Matt. vi. 22","label":"Matthew 6:22","href":"/mat/6/#v22","status":"detected"},{"at":450,"text":"2 Pet. i. 19","label":"2 Peter 1:19","href":"/2pe/1/#v19","status":"detected"},{"at":504,"text":"Rev. xxi. 23","label":"Revelation 21:23","href":"/rev/21/#v23","status":"detected"},{"at":787,"text":"Mark iv. 21","label":"Mark 4:21","href":"/mrk/4/#v21","status":"detected"},{"at":801,"text":"Luke xi. 36","label":"Luke 11:36","href":"/luk/11/#v36","status":"detected"},{"at":1319,"text":"1 Cor. vii. 8","label":"1 Corinthians 7:8","href":"/1co/7/#v8","status":"detected"},{"at":1335,"text":"Gal. ii. 5","label":"Galatians 2:5","href":"/gal/2/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.36-37.1","start":36,"end":37,"heading":"36—37.","excerpt":"But I have greater witness...] ...\n\nthe works ...given] \"The works\" of j Messiah from the divine side were a complete whole (hath given) ; but they were gradually wrought out on earth (that I should accomplish, v. 34) ; and this accomplishment was the end proposed in the divine gift  ....\n\nthe works] This phrase is used, as generally in St John's Gospel (v. 20, n.), to describe the whole outward manifestation of Christ's activity, both those acts which we call supernatural and those which we call natural. All alike are wrought in fulfilment of one plan and by one power. The many \"works\" (vii. 3, ix. 3, x. 25, 32, 37 f., xiv. 10 ff., xv. 24) are parts of the one \"work\" (iv. 34, xvii. 4). The phrase occurs elsewhere in Matt. v. 16.\n\nhath given  ...] The declaration of this relation of the Father to the Son (Incarnate) is characteristic of St John. The Father hath given all things in His hand (iii. 35, xiii. 3) ; He hath given Him all judgment (vv. 22, 27) ; He gave Him to have life in Himself (v. 26) ; He hath given Him a company of faithful servants (vi. 39 ; comp. vi. 65, xvii. 2, 6, 9, 12, 24, xviii. 9) ; He hath given Him commandment what to say (xii. 49) and to do (xiv. 31, xvii. 4 ; comp. xvii. 7 f.). He gave Him authority over all flesh (xvii. 2) ; He hath given Him His name (xvii. 11 f.) and glory (xvii. 24; comp. v. 22). finish] accomplish. Comp. iv. 34, note.\n\nthat I do] The pronoun  ... which is inserted in the common text must be omitted. It stands in x. 25, xiv. 12, and xiii. 7.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":211,"text":"v. 34","label":"John 5:34","href":"/jhn/5/#v34","status":"detected"},{"at":357,"text":"v. 20","label":"John 5:20","href":"/jhn/5/#v20","status":"detected"},{"at":727,"text":"Matt. v. 16","label":"Matthew 5:16","href":"/mat/5/#v16","status":"detected"},{"at":956,"text":"vv. 22, 27","label":"John 5:22","href":"/jhn/5/#v22","status":"detected"},{"at":956,"text":"vv. 22, 27","label":"John 5:27","href":"/jhn/5/#v27","status":"detected"},{"at":1007,"text":"v. 26","label":"John 5:26","href":"/jhn/5/#v26","status":"detected"},{"at":1081,"text":"vi. 65","label":"John 6:65","href":"/jhn/6/#v65","status":"detected"},{"at":1212,"text":"xvii. 7","label":"John 17:7","href":"/jhn/17/#v7","status":"detected"},{"at":1342,"text":"v. 22","label":"John 5:22","href":"/jhn/5/#v22","status":"detected"},{"at":1376,"text":"iv. 34","label":"John 4:34","href":"/jhn/4/#v34","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.37.1","start":37,"end":37,"heading":"the Father...me, hath borne witness","excerpt":"Side by side with the continuous witness of the Father (v. 32) there is a witness which is complete. This was given, in its outward form, in the prophetic teaching of the Old Testament closed by the work of the Baptist ; and in its spiritual form, in the constitution of man whereby he recognises in Christ the fulfilment of the providential teaching of God. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":56,"text":"v. 32","label":"John 5:32","href":"/jhn/5/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.37-38.1","start":37,"end":38,"heading":"37—38.","excerpt":"But still the double witness was unavailing. The words and visions of the Old Testament were fulfilled in Christ (i. 17). If He was rejected at His coming, they were inarticulate and unreal to the faithless. So too it was with the last witness at the Baptism (i. 32 ff.). Since therefore it is only through the Son that men can hear or see God (xiv. 9), the Jews by their disbelief of Christ failed to hear and see Him (ye is unemphatic) ; nor was His word, which answers from within to the revelation without, abiding in them (1 John ii. 14). This all follows from the words which are emphasized in the original by their position : whom He sent, Him ye  ... believe not.\n\nThe passage is a summary of the mode and conditions of revelation. The teaching and the character of God can be discovered in nature and history, but His Word must be welcomed and kept in the soul in order that that which is without may be intelligible.\n\nhis voice... shape...] Comp. Luke iii. 22 (voice, shape), ix. 35. Comp. ch. xii. 28 ; Acts vii. 31, ix. 4, x. 13.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":528,"text":"1 John ii. 14","label":"1 John 2:14","href":"/1jn/2/#v14","status":"detected"},{"at":957,"text":"Luke iii. 22","label":"Luke 3:22","href":"/luk/3/#v22","status":"detected"},{"at":1004,"text":"xii. 28","label":"John 12:28","href":"/jhn/12/#v28","status":"detected"},{"at":1014,"text":"Acts vii. 31","label":"Acts 7:31","href":"/act/7/#v31","status":"detected"},{"at":1028,"text":"ix. 4","label":"Acts 9:4","href":"/act/9/#v4","status":"detected"},{"at":1035,"text":"x. 13","label":"Acts 10:13","href":"/act/10/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.38.1","start":38,"end":38,"heading":"his word","excerpt":"Compare xvii. 6 ff. ; 1 John i. 10, ii. 14, (Hebr. iv. 12). The word of God is a power within man, speaking to and through his conscience; not simply the sum of the earlier revelation under the old Covenant as an outward power; nor yet an independent illumination ; but the whole teaching of Providence felt to be a divine , message.\n\nfor (because)...] This is not alleged as the ground, but as the sign of what has been said. Comp. Luke vii. 47; 1 John iii. 14. he hath sent] he sent. Comp. xx. 21, note.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":22,"text":"1 John i. 10","label":"1 John 1:10","href":"/1jn/1/#v10","status":"detected"},{"at":36,"text":"ii. 14","label":"1 John 2:14","href":"/1jn/2/#v14","status":"detected"},{"at":433,"text":"Luke vii. 47","label":"Luke 7:47","href":"/luk/7/#v47","status":"detected"},{"at":447,"text":"1 John iii. 14","label":"1 John 3:14","href":"/1jn/3/#v14","status":"detected"},{"at":492,"text":"xx. 21","label":"John 20:21","href":"/jhn/20/#v21","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.39.1","start":39,"end":39,"heading":"Search the scriptures","excerpt":"Ye search the Scriptures... The original word may be either imperative (A.V.) or indicative. The indicative rendering is strongly recommended by the (1) immediate connexion, ye search... and they... ; (2) the sense of for in them ye think..., which rather explains a practice than recommends a precept; (3) the general form of the passage: ye have... ye have not... ye will not; (4) the character of the Jews who reposed in the letter of the Old Testament instead of interpreting it by the help of the living Word. On the other side the position of the verb at the beginning of the sentence, and the omission of the pronoun, which occurs in the second clause, are in favour of the imperative rendering. But on the whole, tNe former view is the most probable. The insertion of the pronoun would weaken the stress which is laid on the idea of searching, and this is the central thought. The intense, misplaced diligence of search is contrasted with the futile result.\n\nSearch] ch. vii. 52 ; 1 Pet. i. 11. Comp. Rom. viii. 27; 1 Cor. ii. 10; Rev. ii. 23. The original word  ... describes that minute, intense investigation of Scripture  ... which issued in the allegorical and mystical interpretations of the Midrash. A single example of the stress laid upon the written word will suffice: \" Hillel used to say ...more Thorah (Law), more life (Prov. iii. 1 f.)... He who has gotten to himself words of Thorah, has gotten to himself the life of the world to come\" (' Aboth,' ii. 8. Compare 'Perek R. Meir' throughout; Taylor, 'Sayings of the Fathers,' pp. 113 ff.). The knowledge of God, it was thought, without repentance brought forgiveness of sins (Just. M. 'Dial.' § MI).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":979,"text":"vii. 52","label":"John 7:52","href":"/jhn/7/#v52","status":"detected"},{"at":989,"text":"1 Pet. i. 11","label":"1 Peter 1:11","href":"/1pe/1/#v11","status":"detected"},{"at":1009,"text":"Rom. viii. 27","label":"Romans 8:27","href":"/rom/8/#v27","status":"detected"},{"at":1024,"text":"1 Cor. ii. 10","label":"1 Corinthians 2:10","href":"/1co/2/#v10","status":"detected"},{"at":1039,"text":"Rev. ii. 23","label":"Revelation 2:23","href":"/rev/2/#v23","status":"detected"},{"at":1341,"text":"Prov. iii. 1","label":"Proverbs 3:1","href":"/pro/3/#v1","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.39.2","start":39,"end":39,"heading":"the scriptures","excerpt":"the book as distinguished from the living word (v. 38).\n\nand they... and ye will not...] The words mark a double failure. The scriptures witnessed of One whom the Jews rejected ; they pointed to life which the Jews would not seek. There is a deep pathos in the simple co-ordination: and... and...\n\nand they  ......] those very scriptures which you idolize. Comp. i. 18, note.\n\n ... Comp. v. 32. The teaching of the Old Testament is never exhausted. As we know more of Christ it reveals more to us concerning Him.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":48,"text":"v. 38","label":"John 5:38","href":"/jhn/5/#v38","status":"detected"},{"at":363,"text":"i. 18","label":"John 1:18","href":"/jhn/1/#v18","status":"detected"},{"at":388,"text":"v. 32","label":"John 5:32","href":"/jhn/5/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.40.1","start":40,"end":40,"heading":"And","excerpt":"still, even with this testimony before you, the personal act of faith fails, ye will not (ye have no will to) come unto me (comp. Matt, xxiii. 37, ch. iii. 19) that ye may have life — \"life\" in its simplest form, the condition of all else (iii. 36, xx. 31), not qualified even as \"eternal life\" (v. 39).\n\nye will not] Man has that freedom of determination which makes him responsible. This truth is expressed in various forms in St John's Gospel (comp. vii. 17, viii. 44, vi. 67) side by side with the affirmation of the divine action through which the will is effective for good (vi. 44).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":151,"text":"iii. 19","label":"John 3:19","href":"/jhn/3/#v19","status":"detected"},{"at":296,"text":"v. 39","label":"John 5:39","href":"/jhn/5/#v39","status":"detected"},{"at":453,"text":"vii. 17","label":"John 7:17","href":"/jhn/7/#v17","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.41.1","start":41,"end":41,"heading":"","excerpt":"The connexion of thought with what precedes appears to lie in the anticipation of a natural objection. The condemnation which Christ pronounced might be referred to disappointed hope. It is, He replies, your spiritual life and not my own glory that I seek. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.41.2","start":41,"end":41,"heading":"honour from men","excerpt":"The glory of Messiah lies in His perfect fellowship with the Father (comp. i. 14, \"'• \"> x»- 4i) ; and men shew their sympathy with Him by \" the love of God.\" This the Jews had not, and their rejection of Christ was the sign of the fatal defect.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":75,"text":"i. 14","label":"John 1:14","href":"/jhn/1/#v14","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.41-47.1","start":41,"end":47,"heading":"41—47.","excerpt":"In this section Christ, starting from the fact of a want of will to believe in His hearers, unfolds the cause (41 — 44) and the end (45 — 47) of their rejection of Himself.\n\nThe ground of rejection (41 — 44) lies in a want of divine love in the Jews (v. 42), which is shewn by their inability to recognise Christ's self-sacrifice (v. 43), while they themselves pursued selfish ends (v. 44).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":251,"text":"v. 42","label":"John 5:42","href":"/jhn/5/#v42","status":"detected"},{"at":331,"text":"v. 43","label":"John 5:43","href":"/jhn/5/#v43","status":"detected"},{"at":383,"text":"v. 44","label":"John 5:44","href":"/jhn/5/#v44","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.42.1","start":42,"end":42,"heading":"know","excerpt":"by the knowledge of experience  .... Comp. ii. 24, note.\n\nthe love of God] The phrase occurs elsewhere in the Gospels only in Luke xi. 44.\n\nComp. 1 John ii. 5, iii. 17, iv. 7, 9, v. 3; Rom. v. 5 ; 2 Cor. xiii. 14 ; 2 Thess. iii. 5 ; Jude 21. ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":43,"text":"ii. 24","label":"John 2:24","href":"/jhn/2/#v24","status":"detected"},{"at":126,"text":"Luke xi. 44","label":"Luke 11:44","href":"/luk/11/#v44","status":"detected"},{"at":146,"text":"1 John ii. 5","label":"1 John 2:5","href":"/1jn/2/#v5","status":"detected"},{"at":160,"text":"iii. 17","label":"1 John 3:17","href":"/1jn/3/#v17","status":"detected"},{"at":169,"text":"iv. 7, 9","label":"1 John 4:7","href":"/1jn/4/#v7","status":"detected"},{"at":169,"text":"iv. 7, 9","label":"1 John 4:9","href":"/1jn/4/#v9","status":"detected"},{"at":179,"text":"v. 3","label":"1 John 5:3","href":"/1jn/5/#v3","status":"detected"},{"at":185,"text":"Rom. v. 5","label":"Romans 5:5","href":"/rom/5/#v5","status":"detected"},{"at":197,"text":"2 Cor. xiii. 14","label":"2 Corinthians 13:14","href":"/2co/13/#v14","status":"detected"},{"at":215,"text":"2 Thess. iii. 5","label":"2 Thessalonians 3:5","href":"/2th/3/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.43.1","start":43,"end":43,"heading":"I am come in my Father’s","excerpt":"ch. x. 25, that is, resting absolutely in Him who is my Father and whom I make known to you as such; not simply \"as representing\" or \"by the authority of\" my Father, though these ideas are included in that deeper and more comprehensive one. Comp. xiv. 13 f., xv. 16, xvi. 33 f., 26, xvii. 11, 12, xx. 31.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":4,"text":"x. 25","label":"John 10:25","href":"/jhn/10/#v25","status":"detected"},{"at":247,"text":"xiv. 13","label":"John 14:13","href":"/jhn/14/#v13","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.44.1","start":44,"end":44,"heading":"","excerpt":"The Jews offered a complete contrast to Christ (v. 30) ; for they made the judgment of men their standard. Hence the cause of their faithlessness is summed up in the question which represents faith as an impossibility for them : How can ye (emphatic) believe, seeing that ye receive glory (the highest reward of action) one of another (comp. Matt, xxiii. 5); and the glory that cometh from the only God (not from God only) ye seek not? The only God, the one source of all glory, absolutely one in nature, stands in opposition to the \"gods many\" and to the many common dispensers of praise ; to regard these in themselves is idolatry (comp. xii. 42, 43). The change of construction in the original is remarkable, from a causal participle (seeing that ye receive) to the finite verb (ye seek not). The first clause gives the sufficient reason of unbelief; the second an accompanying fact. Comp. i. 32.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":48,"text":"v. 30","label":"John 5:30","href":"/jhn/5/#v30","status":"detected"},{"at":640,"text":"xii. 42, 43","label":"John 12:42–43","href":"/jhn/12/#v42","status":"detected"},{"at":893,"text":"i. 32","label":"John 1:32","href":"/jhn/1/#v32","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.45.1","start":45,"end":45,"heading":"Do not think","excerpt":"Though I lay bare the cause and nature of your unbelief, do not think that I will accuse you to the Father (not my Father) ; there is one that accuseth you, even Moses on whom you have set your hope. Disbelief in me is disbelief in him, in the record of the promises to the patriarchs (viii. 56), in the types of the deliverance from Egypt (iii. 14), in the symbolic institutions of the Law, iq the promise of a prophet like to himself; for it was of me (the order is emphatic) he wrote. If ye were now at this very time his faithful disciples, you would be mine also. Christ was the essential subject of the Law ^s of the Prophets ; and so of the permanent records of the earlier dispensation.\n\nin whom ye trust] on whom ye have set your hope  .... Comp. 2 Cor. i. 10; 1 Tim. iv. 10, v. 5.","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":756,"text":"2 Cor. i. 10","label":"2 Corinthians 1:10","href":"/2co/1/#v10","status":"detected"},{"at":770,"text":"1 Tim. iv. 10","label":"1 Timothy 4:10","href":"/1ti/4/#v10","status":"detected"},{"at":785,"text":"v. 5","label":"1 Timothy 5:5","href":"/1ti/5/#v5","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.45-47.1","start":45,"end":47,"heading":"45—47.","excerpt":"The rejection of Christ carries condemnation with it. The accuser is found in the supposed advocate (v. 45) ; and unbelief in the vaunted belief (v. 47).","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":101,"text":"v. 45","label":"John 5:45","href":"/jhn/5/#v45","status":"detected"},{"at":146,"text":"v. 47","label":"John 5:47","href":"/jhn/5/#v47","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null},{"id":"westcott.JHN.5.47.1","start":47,"end":47,"heading":"","excerpt":"The converse of v. 46 also holds true. Disbelief in Moses involved disbelief in Christ. If ye believe not his writings, the testimony which he has given formally, solemnly, and which you profess to accept as authoritative, how shall ye believe my words, my sayings (iii. 34), which come to you without the recommendation of use and age ? The essence of the disbelief which the Jews shewed to Moses lay in refusing to regard the Law as transitory. They failed to seize the principle of life by which it was inspired, and petrified the form. If they thus allowed their pride to interfere with their acceptance of the real teaching of Moses, they could much less admit the teaching of Christ. Outward zeal became spiritual rebellion.\n\n(writings] The original word  ... appears to mark the specific form rather than the general scope of the record (ypa(j)ai). ...","source_url":"https://archive.org/stream/gospelaccordingt00westuoft/gospelaccordingt00westuoft_djvu.txt","locus":null,"cites":[{"at":16,"text":"v. 46","label":"John 5:46","href":"/jhn/5/#v46","status":"detected"}],"quotes":[],"quotedIn":[],"inFull":null}]}],"citedBy":{"1":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"ryle.JHN.2.13.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:13","href":"/jhn/2/#v13-ryle","text":"John v. 1","snippet":"If the ''feast\" mentioned in the fifth chapter (John v. 1,) was the Passover, our Lord kept four Passovers."},{"id":"ryle.JHN.7.21.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:21","href":"/jhn/7/#v21-ryle","text":"v. 1","snippet":"(Ch. v. 1, etc."},{"id":"westcott.JHN.5.14.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:14","href":"/jhn/5/#v14-westcott","text":"v. 1","snippet":"Comp. v. 1, note."},{"id":"westcott.JHN.7.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:21","href":"/jhn/7/#v21-westcott","text":"v. 1","snippet":"I have done (did) one work] ch. v. 1 ff."}],"2":[{"id":"henry.JHN.2.14.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:14","href":"/jhn/2/#v14-henry","text":"ch. v. 2","snippet":"This market perhaps had been kept by the pool of Bethesda (ch. v. 2), but was admitted into the temple by the chief priests, for filthy lucre; for, no doubt, the rents for standing there, and fees for searching the beasts sold there, and certifying that they were without blemish, would …"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.21.16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 21:16","href":"/jhn/21/#v16-bengel","text":"v. 2","snippet":"feed) This verb Peter has repeated in his first Epistle, ch. v. 2. ... sheep) The Latin Vulg. has, in the second answer, ‘agnos’:' although it comes to the same thing, as we shall presently see."},{"id":"ryle.JHN.20.21.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 20:21","href":"/jhn/20/#v21-ryle","text":"John v. 2","snippet":"(John v. 2'6, 24, 30."}],"3":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"5":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:21","href":"/jhn/5/#v21-bengel","text":"ver. 5","snippet":"… quickens them: so also the Son (raises up the dead) whom He will, (and) quickens them. ... the dead) in body: for the death of the body is properly opposed to disease [alluding to the infirmity of the impotent man], ver. 5: and life eternal, into which an entrance is gained through the resurrection of the body, is opposed to the judgment, ver. 22. ... whom He will) Never does the effect fail to follow His will. -A universal assertion, as …"}],"6":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"ryle.JHN.9.1.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:1","href":"/jhn/9/#v1-ryle","text":"John v. 6","snippet":"As in the case of the impotent man, (John v. 6,) He did not wait to be entreated, but was Himself the first to move."}],"7":[{"id":"henry.JHN.5.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:6","href":"/jhn/5/#v6-henry","text":"v. 6-9","snippet":"The cure and the circumstances of it briefly related, v. 6-9."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.4.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:11","href":"/jhn/4/#v11-bengel","text":"v. 7","snippet":"So ch. v. 7 [The impotent man], a man, who knew not Jesus, calls Him Lord."},{"id":"bengel.JHN.5.3-4.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:3–4","href":"/jhn/5/#v3-bengel","text":"ver. 7","snippet":"lay) Therefore many were there during the whole time :” such at least was the case with this impotent man whom the Lord healed; for he had no one [to put him in], ver. 7. ... the moving) by which the mud was stirred up. ... an angel) To many without doubt that event has seemed purely natural [not supernatural]; because it took place nares ... at certain times) Were these times at equal …"},{"id":"ryle.JHN.4.11.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 4:11","href":"/jhn/4/#v11-ryle","text":"v. 7","snippet":"John iv. 49; v. 7 ; xii. 21; xx. 15."},{"id":"westcott.JHN.5.3-4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:3–4","href":"/jhn/5/#v3-westcott","text":"v. 7","snippet":"The words from waiting for. ..he had are not part of the original text of St John, but form a very early note added to explain v. 7, while the Jewish tradition with regard to the pool was still fresh."}],"8":[{"id":"chrysostom.JHN.11.41-42.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:41–42","href":"/jhn/11/#v41-chrysostom","text":"c. v. 8","snippet":"How then did He work other miracles without prayer? saying, “Thou evil spirit, I charge thee, come out of him” ( Mark ix. 25 ); and, “I will, be thou clean” ( Mark i. 41 ); and, “Arise, take up thy bed” ( c. v. 8 ); and, “Thy sins be forgiven thee” ( Matt. ix. 2 ); and to the sea, “Peace, be still."},{"id":"henry.JHN.5.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:6","href":"/jhn/5/#v6-henry","text":"v. 6-9","snippet":"The cure and the circumstances of it briefly related, v. 6-9."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.2.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:11","href":"/jhn/2/#v11-bengel","text":"v. 8","snippet":"[And indeed the first miracles, in this place, and ch. v. 8, “Rise, take up thy bed and walk” (Jesus to the impotent man) ; Matt. viii. 18, “ Jesus said to the centurion, Go thy way, and as thou hast believed, so be it done unto thee,” He did not perform by His hand, but by …"},{"id":"bengel.JHN.5.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:18","href":"/jhn/5/#v18-bengel","text":"ver. 8","snippet":"He was breaking) by act, ver. 8, “ Take up thy bed ;” and by word, ver. 17, “ My Father worketh hitherto, and I work.” ..."},{"id":"westcott.JHN.5.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:10","href":"/jhn/5/#v10-westcott","text":"vv. 8, 9, 11, 12","snippet":"It is the sabbath: and it is not... to carry] Rather, to take up, as in vv. 8, 9, 11, 12. ..."}],"9":[{"id":"henry.JHN.5.6.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:6","href":"/jhn/5/#v6-henry","text":"v. 6-9","snippet":"The cure and the circumstances of it briefly related, v. 6-9."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.18.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 18:24","href":"/jhn/18/#v24-bengel","text":"v. 9","snippet":"Sometimes in a narrative there is put something out of the regular order of time, which is connected with those circumstances that receive light from it: ch. v. 9, ix. 14, xi. 80; Acts iv. 22; Jer. xxix. 29, compared with what goes before and what follows."},{"id":"westcott.JHN.5.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:10","href":"/jhn/5/#v10-westcott","text":"vv. 8, 9, 11, 12","snippet":"It is the sabbath: and it is not... to carry] Rather, to take up, as in vv. 8, 9, 11, 12. ..."}],"10":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"11":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.6-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:6–7","href":"/jhn/5/#v6-bengel","text":"ver. 11","snippet":"See ver. 11, notes. ... having taken me up quickly to let me down gently. ... before me) It would have been the part of love, that all the other sick men with one consent should have conceded the first place to him in particular; …"},{"id":"bengel.JHN.5.15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:15","href":"/jhn/5/#v15-bengel","text":"ver. 11, 6","snippet":"reported) He wished to please the Jews, who had asked him the question, ver. 12: nor however did he bring them back word with bad intention ; for whereas he had said at ver. 11, 6 ..."},{"id":"bengel.JHN.10.29-30.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 10:29–30","href":"/jhn/10/#v29-bengel","text":"v. 11","snippet":"See note on Matt. ch. v. 11, “ Blessed are ye,” etc."},{"id":"westcott.JHN.5.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:10","href":"/jhn/5/#v10-westcott","text":"vv. 8, 9, 11, 12","snippet":"It is the sabbath: and it is not... to carry] Rather, to take up, as in vv. 8, 9, 11, 12. ..."},{"id":"westcott.JHN.5.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:15","href":"/jhn/5/#v15-westcott","text":"v. 11","snippet":"He was certainly not ungrateful, for he still speaks of Jesus as having cured him (which had made him whole, v. 11, and not which had told him to take up his bed, v. 12)."}],"12":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:15","href":"/jhn/5/#v15-bengel","text":"ver. 12","snippet":"reported) He wished to please the Jews, who had asked him the question, ver. 12: nor however did he bring them back word with bad intention ; for whereas he had said at ver. 11, 6 ..."},{"id":"westcott.JHN.5.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:10","href":"/jhn/5/#v10-westcott","text":"vv. 8, 9, 11, 12","snippet":"It is the sabbath: and it is not... to carry] Rather, to take up, as in vv. 8, 9, 11, 12. ..."},{"id":"westcott.JHN.5.15.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:15","href":"/jhn/5/#v15-westcott","text":"v. 12","snippet":"He was certainly not ungrateful, for he still speaks of Jesus as having cured him (which had made him whole, v. 11, and not which had told him to take up his bed, v. 12)."}],"13":[{"id":"henry.JHN.9.12.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:12","href":"/jhn/9/#v12-henry","text":"ch. v. 13","snippet":"As soon as Christ had sent him to the pool of Siloam, it should seem, he withdrew immediately (as he did, ch. v. 13), and did not stay till the man returned, as if he either doubted of the effect or waited for the man's thanks."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.29-31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:29–31","href":"/jhn/5/#v29-bengel","text":"ver. 13","snippet":"A condition impossible to occur ; comp. ch. viii. 16, “ Yet if I judge, My judgment is true; for I am not alone, but I and the Father that sent Me,” with ver. 13, “The Pharisees said, Thou bearest record, of Thyself; Thy record is not true.”"},{"id":"westcott.JHN.5.10.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:10","href":"/jhn/5/#v10-westcott","text":"v. 13","snippet":"See Introd. pp. ix, x. unto him that was (had been) cured] The word and tense are contrasted with those found in v. 13."}],"14":[{"id":"chrysostom.JHN.5.8.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:8","href":"/jhn/5/#v8-chrysostom","text":"Ver. 14","snippet":"( Ver. 14."},{"id":"henry.JHN.9.2.3","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:2","href":"/jhn/9/#v2-henry","text":"ch. v. 14","snippet":"… Perhaps the disciples asked this, not as believing that this was the punishment of some actual sin of his own or his parents, but Christ having intimated to another patient that his sin was the cause of this impotency (ch. v. 14), \"Master,\" say they, \"whose sin is the cause of this impotency?"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"ryle.JHN.9.2.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:2","href":"/jhn/9/#v2-ryle","text":"v. 14","snippet":"Chrysostom thinks that the disciples remembered our Lord's words to the paralytic whom He healed (chap. v. 14) : ** Thou art made whole ; sin no more ; \" and asked now to what sin this man's blindness might be traced."},{"id":"westcott.JHN.5.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:6","href":"/jhn/5/#v6-westcott","text":"v. 14","snippet":"The life of this sick man was open to Him (v. 14), just as the life of the Samaritan woman (iv. 1 8)."}],"15":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."}],"16":[{"id":"henry.JHN.5.15.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:15","href":"/jhn/5/#v15-henry","text":"two following verses","snippet":"Now, after this interview between Christ and his patient, observe in the two following verses, 1."},{"id":"henry.JHN.5.17.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:17","href":"/jhn/5/#v17-henry","text":"v. 16","snippet":"This supposes that he had something laid to his charge: or what they suggested one to another, when they sought to slay him (v. 16), he knew, and gave this reply to, My Father worketh hitherto, and I work."},{"id":"henry.JHN.7.1.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 7:1","href":"/jhn/7/#v1-henry","text":"ch. v. 16","snippet":"The reason given why Christ spent more of his time in Galilee than in Judea (v. 1): because the Jews, the people in Judea and Jerusalem, sought to kill him, for curing the impotent man on the sabbath day, ch. v. 16."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.2.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:24","href":"/jhn/2/#v24-bengel","text":"v. 16, 18","snippet":"[In fact, He-left the city, when the passover feast was either not yet, or scarcely, finished, for this reason, because those men were already meditating with themselves the plots, which broke out more openly, ch. v. 16, 18, “ The Jews sought to slay Him, because He had done these things on the Sabbath day :” and also “ said that God was His Father, making Himself equal with God ;” vii. 1, “ He would not walk in Jewry, because the Jews …"},{"id":"ryle.JHN.7.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:1","href":"/jhn/7/#v1-ryle","text":"John v. 16, 18","snippet":"(John v. 16, 18.."},{"id":"ryle.JHN.7.19.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:19","href":"/jhn/7/#v19-ryle","text":"v. 16, 18","snippet":"The Greek word rendered \" go about,\" is the same that is rendered \" seek\" in v. 1 of this chapter, and ch. v. 16, 18."},{"id":"ryle.JHN.7.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:22","href":"/jhn/7/#v22-ryle","text":"John v. 16, 18","snippet":"Burgon shows that \" therefore \" is used just in the same way as here, at the beginning of a sentence, and pointing forward, in John v. 16, 18 ; viii. 47 ; x. 17 ; xii. 18, 39."},{"id":"westcott.JHN.5.18.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:18","href":"/jhn/5/#v18-westcott","text":"v. 16","snippet":"For this reason the more they (not only persecuted Him, v. 16, but) sought to kill Him."}],"17":[{"id":"chrysostom.JHN.5.22-23.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:22–23","href":"/jhn/5/#v22-chrysostom","text":"c. v. 17","snippet":"He said, “My Father worketh, and I work” ( c. v. 17 , &c.): declaring by this their Equality and Equal honor."},{"id":"chrysostom.JHN.14.10.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 14:10","href":"/jhn/14/#v10-chrysostom","text":"c. v. 17","snippet":"Indeed in another place both He and the Father work; “My Father worketh hitherto, and I work” ( c. v. 17 ); showing in the first passage the unvaryingness of the works, in the second the identity."},{"id":"henry.JHN.8.16.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:16","href":"/jhn/8/#v16-henry","text":"ch. v. 17, and xiv. 9, 10","snippet":"He did not act separately, but in his own name and his Father's, and by the authority aforesaid, ch. v. 17, and xiv. 9, 10."},{"id":"henry.JHN.8.25.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:25","href":"/jhn/8/#v25-henry","text":"ch. v. 17","snippet":"The account he had already given of himself he resolved to abide by; he had declared himself to be the Son of God (ch. v. 17), to be the Christ (ch. iv. 26), and the bread of life, and had proposed himself as the object of that faith which is necessary to salvation, and to this he refers them for an answer to their question."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.18.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:18","href":"/jhn/5/#v18-bengel","text":"ver. 17","snippet":"He was breaking) by act, ver. 8, “ Take up thy bed ;” and by word, ver. 17, “ My Father worketh hitherto, and I work.” ..."}],"18":[{"id":"chrysostom.JHN.9.20-23.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:20–23","href":"/jhn/9/#v20-chrysostom","text":"c. v. 18","snippet":"( c. v. 18."},{"id":"chrysostom.JHN.11.53-54.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 11:53–54","href":"/jhn/11/#v53-chrysostom","text":"c. v. 18","snippet":"And, in truth, had sought to do so before; for the Evangelist saith, “Therefore the Jews sought to kill Him” ( c. v. 18 ); and, “Why seek ye to kill Me?"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.2.24.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 2:24","href":"/jhn/2/#v24-bengel","text":"v. 16, 18","snippet":"[In fact, He-left the city, when the passover feast was either not yet, or scarcely, finished, for this reason, because those men were already meditating with themselves the plots, which broke out more openly, ch. v. 16, 18, “ The Jews sought to slay Him, because He had done these things on the Sabbath day :” and also “ said that God was His Father, making Himself equal with God ;” vii. 1, “ He would not walk in Jewry, because the Jews …"},{"id":"bengel.JHN.5.16-17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:16–17","href":"/jhn/5/#v16-bengel","text":"ver. 18","snippet":"More modern copies have inserted this here from ver. 18.1 The attempt to kill is opposed to persecution, properly so called. ..."},{"id":"bengel.JHN.7.1.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:1","href":"/jhn/7/#v1-bengel","text":"v. 18","snippet":"… after His second passover [mentioned at ch. vi. 4]. ... the Jews) who believed not. ... to kill) [through the hatred which they had conceived against Him, from as far back as the Pentecost of the previous year (ch. v. 18, “ because He had not only broken the Sabbath, but said also that God was His Father, making Himself equal with God”), and which revived at this feast of Tabernacles, and subsequently blazed out more furiously.—Harm., …"},{"id":"ryle.JHN.2.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 2:16","href":"/jhn/2/#v16-ryle","text":"John v. 18","snippet":"(John v. 18."},{"id":"ryle.JHN.7.1.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:1","href":"/jhn/7/#v1-ryle","text":"John v. 16, 18","snippet":"(John v. 16, 18.."},{"id":"ryle.JHN.7.19.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:19","href":"/jhn/7/#v19-ryle","text":"v. 16, 18","snippet":"The Greek word rendered \" go about,\" is the same that is rendered \" seek\" in v. 1 of this chapter, and ch. v. 16, 18."},{"id":"ryle.JHN.7.22.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:22","href":"/jhn/7/#v22-ryle","text":"John v. 16, 18","snippet":"Burgon shows that \" therefore \" is used just in the same way as here, at the beginning of a sentence, and pointing forward, in John v. 16, 18 ; viii. 47 ; x. 17 ; xii. 18, 39."},{"id":"ryle.JHN.7.30.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:30","href":"/jhn/7/#v30-ryle","text":"John v. 18","snippet":"Just as on a former occasion, they saw, in His \" calling God His Father,\" that He \" made Himself equal with God, \" (John v. 18,) so here in His saying \"I am from Him : He hath sent me,\" they saw an assertion of His right to be received as Messiah."},{"id":"ryle.JHN.8.27.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:27","href":"/jhn/8/#v27-ryle","text":"John v. 18","snippet":"The extent to which our Lord's hearers sometimes understood Him, as in John v. 18, and sometimes did not understand Him, as here, is a curious subject."},{"id":"ryle.JHN.10.33.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:33","href":"/jhn/10/#v33-ryle","text":"v. 18","snippet":"It is like chap. v. 18 : \" The Jews sought to kill Him, because He said that God was His Father, making Himself equal with God."},{"id":"ryle.JHN.19.7.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 19:7","href":"/jhn/19/#v7-ryle","text":"John v. 18","snippet":"We see in John v. 18 that the Jews considered that when our Lord said that God was His Father He made Himself \" equal with God."},{"id":"westcott.JHN.5.16.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:16","href":"/jhn/5/#v16-westcott","text":"v. 18","snippet":"This is the first open declaration of hostility to Christ (though the words and sought to slay him, which are wrongly added in this verse from v. 18, must be omitted) ; and it is based upon the alleged violation of the letter of the Law with regard to the sabbath, as in the other Gospels, Matt. xii. 2 ff. and parallels."}],"19":[{"id":"chrysostom.JHN.7.18.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:18","href":"/jhn/7/#v18-chrysostom","text":"c. v. 19, and viii. 28","snippet":"( c. v. 19, and viii. 28."},{"id":"henry.JHN.5.30.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:30","href":"/jhn/5/#v30-henry","text":"v. 19","snippet":"First, By the Father's wisdom: I can of my ownself do nothing, nothing without the Father, but as I hear I judge, as he had said before (v. 19), The Son can do nothing but what he sees the Father do; so here, nothing but what he hears the Father say: As I hear, 1."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.16-17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:16–17","href":"/jhn/5/#v16-bengel","text":"ver. 19","snippet":"An excellent speech as to the Divine works. ... and I) The Father works not without the Son: the Son not without the Father: ver. 19, “ The Son can do nothing of Himself, but what He seeth the Father do."},{"id":"bengel.JHN.5.29-31.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:29–31","href":"/jhn/5/#v29-bengel","text":"ver. 19","snippet":"Comp. ver. 19, “The Son can do nothing of Himself, but what He seeth the Father do; ”seeth: [ch xvi. 13, The Spirit of truth shall not speak of Himself; but whatsoever He shall hear, that shall He ..."},{"id":"bengel.JHN.8.15-16.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:15–16","href":"/jhn/8/#v15-bengel","text":"v. 19","snippet":"Comp. ch. v. 19, “The Son can do nothing of Himself, but what He seeth the Father do ; for what things soever He doeth, these also doeth the Son likewise.” ..."},{"id":"ryle.JHN.1.3.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:3","href":"/jhn/1/#v3-ryle","text":"John v. 19","snippet":"(John v. 19."},{"id":"ryle.JHN.3.34.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:34","href":"/jhn/3/#v34-ryle","text":"v. 19","snippet":"(Compare John vii. 16 ; v. 19 ; xiv. 10, 11 ; viii. 28 ; xii. 49."},{"id":"ryle.JHN.8.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:16","href":"/jhn/8/#v16-ryle","text":"John v. 19","snippet":"The reader should compare John v. 19, and 30."},{"id":"ryle.JHN.8.28.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:28","href":"/jhn/8/#v28-ryle","text":"John v. 19, 30","snippet":"The phrase \" that I do nothing of myself\" is the same that we have had frequently before, as in John v. 19, 30."},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"v. 19, 24, 25","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.9.1.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:1","href":"/jhn/9/#v1-ryle","text":"John v. 19","snippet":"Thus, John v. 19; vi. 25, 43, 69; vii. 28—33."},{"id":"westcott.JHN.5.17.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:17","href":"/jhn/5/#v17-westcott","text":"v. 19","snippet":"The answer (see v. 19, note) of Christ contains in the briefest possible space the exposition of His office: My Father (ii. 16, xx. 17) worketh hitherto ..., even until now, and I work."},{"id":"westcott.JHN.5.20.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:20","href":"/jhn/5/#v20-westcott","text":"v. 19","snippet":"The Original order is more expressive: greater works (comp. xiv. 12) than these will He shew (comp. x. 32) Him; and He (so it is implied, v. 19) when He seeth them will do them in like manner, that ye (emphatic) may marvel."},{"id":"westcott.JHN.5.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:24","href":"/jhn/5/#v24-westcott","text":"vv. 19, 25","snippet":"vv. 19, 25."},{"id":"westcott.JHN.5.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:30","href":"/jhn/5/#v30-westcott","text":"v. 19","snippet":"I can... do nothing] Comp. v. 19, note."}],"20":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"henry.JHN.17.24.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 17:24","href":"/jhn/17/#v24-henry","text":"ch. v. 20","snippet":"The honour and power given to the Son as Mediator were founded in the Father's love to him (ch. v. 20): the Father loves the Son, is infinitely well pleased in his undertaking, and therefore has given all things into his hands; and, the matter being concerted in the divine counsels from eternity, he is said to love him …"},{"id":"bengel.JHN.1.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:50","href":"/jhn/1/#v50-bengel","text":"v. 20, 35","snippet":"There is a perpetual (principle of) increase (in the case) of Divine gifts, works, and testimonies: ch. v. 20, 35 (The Father showeth Him all things, that Himself doeth: and He will show Him greater works than these;—John was a burning and a shining light, etc., But I have greater witness than that of John)."},{"id":"bengel.JHN.5.42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:42","href":"/jhn/5/#v42-bengel","text":"ver. 20","snippet":"It is not for My sake, but for yours, He saith, I grieve. ... the love) by which I am recognised as the Son of the Father’s love, ver. 20, “the Father loveth the Son,” and which would teach you to seek glory from God alone."},{"id":"bengel.JHN.12.39-40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 12:39–40","href":"/jhn/12/#v39-bengel","text":"v. 20","snippet":"Comp. iva, ch. v. 20, “ He will show Him (the Son) greater works than these, iva (with the effect that, to that degree that) duet ... and understand with their heart, and be converted) These two clauses have a nearer connection with one …"},{"id":"bengel.JHN.14.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:12","href":"/jhn/14/#v12-bengel","text":"v. 20, 25","snippet":"[Comp. ch. v. 20, 25, “ The Father showeth the Son all things that Himself doeth ; and He will show Him greater works than these :—The dead shall hear the voice of the Son of God, and they that hear shall live.” ... greater) for instance, …"},{"id":"ryle.JHN.10.17.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 10:17","href":"/jhn/10/#v17-ryle","text":"John v. 20","snippet":"When, as in John v. 20, and here, our Lord speaks of \" the Father loving the Son,\" we must remember that He is using language borrowed from earthly affection to express the mind of one Person of the Trinity towards another, and accordingly …"},{"id":"ryle.JHN.12.38.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:38","href":"/jhn/12/#v38-ryle","text":"John v. 20","snippet":"(See John v. 20; Rom. v. 20; 2 Cor. i. 17."},{"id":"westcott.JHN.5.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:21","href":"/jhn/5/#v21-westcott","text":"v. 20","snippet":"There is no emphasis on the personal will of the Son (whom He twill) as in v. 20 (which He Himself doeth)."},{"id":"westcott.JHN.5.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:28","href":"/jhn/5/#v28-westcott","text":"v. 20","snippet":"Marvel not...] Comp. v. 20."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"v. 20","snippet":"the works] This phrase is used, as generally in St John's Gospel (v. 20, n.), to describe the whole outward manifestation of Christ's activity, both those acts which we call supernatural and those which we call natural."}],"21":[{"id":"chrysostom.JHN.6.38-40.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:38–40","href":"/jhn/6/#v38-chrysostom","text":"c. v. 21","snippet":"( c. v. 21."},{"id":"chrysostom.JHN.7.19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:19","href":"/jhn/7/#v19-chrysostom","text":"c. v. 21","snippet":"For, “As the Father raiseth up the dead, and quickeneth them, so also the Son” ( c. v. 21 ); and “That all may honor the Son as they honor the Father”; and “The works which He doeth, the same doeth the Son likewise;” all these go to establish His equality. ..."},{"id":"chrysostom.JHN.12.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:37","href":"/jhn/12/#v37-chrysostom","text":"c. v. 21","snippet":"Then in a loftier tone, “As the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will” ( c. v. 21 ); again, “I judge you not, there is another that judgeth."},{"id":"chrysostom.JHN.12.50.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:50","href":"/jhn/12/#v50-chrysostom","text":"c. v. 21","snippet":"( c. v. 21."},{"id":"calvin.JHN.11.25.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 11:25","href":"/jhn/11/#v25-calvin","text":"John 5:21","snippet":"On this subject, I have spoken more fully under John 5:21 and 24; and Paul is an excellent interpreter of this passage, (Ephesians 2:5, and Ephesians 5:8."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:22","href":"/jhn/5/#v22-bengel","text":"ver. 21","snippet":"He hath given, in this passage, opposed [to the Father’s judging]: comp. ver. 26, “ As the Father hath life in Himself, so hath He given the Son to have life in Himself,” with ver. 21, “For.as the Father raiseth up the dead, and quickeneth them: even so the Son quickeneth ' whom He will.” ... for) The Son decides by His own judgment whom He pleases [wills] to quicken."},{"id":"bengel.JHN.5.28.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:28","href":"/jhn/5/#v28-bengel","text":"ver. 21","snippet":"marvel not at this) They are great things which He spake all along from ver. 21, and worthy of marvel; but greater and more marvellous are the things which follow: rotro, this, is to be referred to what goes before."},{"id":"westcott.JHN.5.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:26","href":"/jhn/5/#v26-westcott","text":"v. 21","snippet":"Comp. v. 21 ; Matt. xiii. 40, &c."}],"22":[{"id":"chrysostom.JHN.8.19.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:19","href":"/jhn/8/#v19-chrysostom","text":"c. v. 22","snippet":"( c. v. 22."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:21","href":"/jhn/5/#v21-bengel","text":"ver. 22","snippet":"From His judicial power flows His unlimited authority in quickening whom He will, and at what time He will. ... for, ver. 22, “For the Father judgeth no man, but hath committed all judgment unto the Son."},{"id":"ryle.JHN.17.2.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 17:2","href":"/jhn/17/#v2-ryle","text":"John v. 22","snippet":"Newton thinks the \" power\" includes the dignity of judgment at the last day, as in John v. 22."},{"id":"westcott.JHN.5.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:26","href":"/jhn/5/#v26-westcott","text":"vv. 21, 22","snippet":"The sovereignty of life is followed by the authority to judge, as in vv. 21, 22."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"vv. 22, 27","snippet":"The Father hath given all things in His hand (iii. 35, xiii. 3) ; He hath given Him all judgment (vv. 22, 27) ; He gave Him to have life in Himself (v. 26) ; He hath given Him a company of faithful servants (vi. 39 ; comp. vi. 65, xvii. 2, 6, 9, 12, 24, xviii. 9) ; He hath given Him commandment what to say (xii. 49) and to do …"}],"23":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:21","href":"/jhn/5/#v21-bengel","text":"ver. 22, 23","snippet":"… and life eternal, into which an entrance is gained through the resurrection of the body, is opposed to the judgment, ver. 22. ... whom He will) Never does the effect fail to follow His will. -A universal assertion, as ver. 22, 23."},{"id":"ryle.JHN.11.4.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:4","href":"/jhn/11/#v4-ryle","text":"John v. 23","snippet":"(John v. 23.)"},{"id":"westcott.JHN.5.20.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:20","href":"/jhn/5/#v20-westcott","text":"v. 23","snippet":"This partial object of wonder, however, is contrasted with the general object in v. 23."},{"id":"westcott.JHN.5.30.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:30","href":"/jhn/5/#v30-westcott","text":"v. 23","snippet":"The connexion between the obedience rendered by the Son, and the honour rendered to the Son (v. 23), must be noticed."}],"24":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.3.36.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:36","href":"/jhn/3/#v36-bengel","text":"v. 24","snippet":"See on ch. v. 24, “ He that heareth My word, and believeth on Him that sent Me, hath everlasting life, and shall not come into condemnation ; but is passed from death unto life.” ... shall not see) Future, in which the present is …"},{"id":"bengel.JHN.5.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:21","href":"/jhn/5/#v21-bengel","text":"ver. 24","snippet":"These two, quickening and judging, are set before us at ver. 21, 22; and, in inverse order by ... at ver. 24 is discussed the exemption of believers from condemnation, which itself presupposes a judgment: at ver. 25 is discussed the restoration to life of some of the dead; marvellous indeed, but however so as that the general …"},{"id":"ryle.JHN.6.60.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:60","href":"/jhn/6/#v60-ryle","text":"John v. 24","snippet":"\" (See John v. 24 ; viii. 43; x. 3, 16, 27; xviii. 37; 1 John iv. 6.)"},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"v. 19, 24, 25","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.12.44.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:44","href":"/jhn/12/#v44-ryle","text":"John v. 24","snippet":"(Compare John v. 24 : \" He that heareth my word, and believeth on Him that sent Me."},{"id":"westcott.JHN.5.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:23","href":"/jhn/5/#v23-westcott","text":"vv. 24, 30","snippet":"It is used only by the Lord absolutely of the Father, iv. 34, vv. 24, 30, vi. 38, 39, vii. 16, 28, 33, viii. 26, 29, ix. 4, xii. 44, 45, xiii. 20, xv. 21, xvi. 5."},{"id":"westcott.JHN.5.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:29","href":"/jhn/5/#v29-westcott","text":"v. 24","snippet":"For the contrast of a resurrection of life (2 Mace. vii. 14), and a resurrection of judgment, see v. 24."}],"25":[{"id":"henry.JHN.5.28-29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:28–29","href":"/jhn/5/#v28-henry","text":"v. 25","snippet":"It is not yet come, it is not the hour spoken of at v. 25, that is coming, and now is."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"henry.JHN.11.25-26.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:25–26","href":"/jhn/11/#v25-henry","text":"ch. v. 25","snippet":"Martha believed a resurrection at the last day; Christ tells her that he had that power lodged in his own hand, that the dead were to hear his voice (ch. v. 25), whence it was easy to infer, He that could raise a world of men that had been dead many ages could doubtless raise one man that had been dead but four days."},{"id":"henry.JHN.11.43.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 11:43","href":"/jhn/11/#v43-henry","text":"ch. v. 25","snippet":"This loud call was a figure, First, Of the gospel call, by which dead souls were to be brought out of the grave of sin, which resurrection Christ had formerly spoken of (ch. v. 25), and of his word as the means of it (ch. vi. 63), and now he gives a specimen of it."},{"id":"bengel.JHN.4.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:21","href":"/jhn/4/#v21-bengel","text":"v. 25","snippet":"It is called the hour, not because that whole time is short, but because its beginning is nigh: ch. v. 25, “The hour is coming and now is when the dead shall hear the voice of the Son of God,” xvi. 2, “ The hour cometh, that whosoever killeth you will think that he doeth God service.” ... neither, nor) He does not say, …"},{"id":"bengel.JHN.5.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:21","href":"/jhn/5/#v21-bengel","text":"ver. 25","snippet":"These two, quickening and judging, are set before us at ver. 21, 22; and, in inverse order by ... at ver. 24 is discussed the exemption of believers from condemnation, which itself presupposes a judgment: at ver. 25 is discussed the restoration to life of some of the dead; marvellous indeed, but however so as that the general resurrection, ver. 28, is to exceed this marvel. ... raiseth up) sentence has this force: Just as the …"},{"id":"bengel.JHN.14.12.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 14:12","href":"/jhn/14/#v12-bengel","text":"v. 20, 25","snippet":"[Comp. ch. v. 20, 25, “ The Father showeth the Son all things that Himself doeth ; and He will show Him greater works than these :—The dead shall hear the voice of the Son of God, and they that hear shall live.” ... greater) for instance, …"},{"id":"ryle.JHN.8.51.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:51","href":"/jhn/8/#v51-ryle","text":"v. 19, 24, 25","snippet":"See John i. 51; iii. 3, 5, 11; v. 19, 24, 25; vi. 26, 32, 47, 53; viii. 34, 51, 58; x. 1, 7; xii. 24; xiii. 16, 20, 21, 38; xiv. 12; xvi. 20, 23; xxi. 18."},{"id":"ryle.JHN.9.35.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 9:35","href":"/jhn/9/#v35-ryle","text":"v. 25","snippet":"(See John iii. 18; v. 25; x. 36; xi. 4.)"},{"id":"ryle.JHN.11.24.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:24","href":"/jhn/11/#v24-ryle","text":"John v. 25","snippet":"(John v. 25 — 29."},{"id":"westcott.JHN.5.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:21","href":"/jhn/5/#v21-westcott","text":"vv. 25, 28","snippet":"The main forms of \"quickening \" are distinguished afterwards, vv. 25, 28."},{"id":"westcott.JHN.5.24.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:24","href":"/jhn/5/#v24-westcott","text":"vv. 19, 25","snippet":"vv. 19, 25."},{"id":"westcott.JHN.5.28.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:28","href":"/jhn/5/#v28-westcott","text":"vv. 25, 28","snippet":"There is a marked contrast between the corresponding clauses of vv. 25, 28 : the dead (v. 25), all that are in the tombs (v. 28) : cometh and now is (v. 25), cometh (v. 28)."},{"id":"westcott.JHN.5.29.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:29","href":"/jhn/5/#v29-westcott","text":"v. 25","snippet":"It will be observed that there is a contrast between the one result of the present action of the Son, shall live (v. 25), and the complex result of His future action : shall go forth..."}],"26":[{"id":"chrysostom.JHN.18.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 18:37","href":"/jhn/18/#v37-chrysostom","text":"c. v. 26","snippet":"So that when thou hearest that, “As the Father hath life in Himself, so hath He given to the Son also to have life” ( c. v. 26 ), deem of nothing else but His generation, and so of the rest."},{"id":"henry.JHN.6.57.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 6:57","href":"/jhn/6/#v57-henry","text":"ch. v. 26","snippet":"Jesus Christ, as Mediator, lives by the Father; he has life in himself (ch. v. 26), but he has it of the Father."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:22","href":"/jhn/5/#v22-bengel","text":"ver. 26","snippet":"He hath given, in this passage, opposed [to the Father’s judging]: comp. ver. 26, “ As the Father hath life in Himself, so hath He given the Son to have life in Himself,” with ver. 21, “For.as the Father raiseth up the dead, and quickeneth them: even so the Son quickeneth ' whom He will.” ... for) …"},{"id":"ryle.JHN.8.54.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:54","href":"/jhn/8/#v54-ryle","text":"John v. 26","snippet":"(John v. 26; xiv. 10, 11.)"},{"id":"ryle.JHN.14.19.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 14:19","href":"/jhn/14/#v19-ryle","text":"v. 26","snippet":"(John i. 4 ; v. 26.)"},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"v. 26","snippet":"The Father hath given all things in His hand (iii. 35, xiii. 3) ; He hath given Him all judgment (vv. 22, 27) ; He gave Him to have life in Himself (v. 26) ; He hath given Him a company of faithful servants (vi. 39 ; comp. vi. 65, xvii. 2, 6, 9, 12, 24, xviii. 9) ; He hath given Him commandment what to say (xii. 49) and to do (xiv. 31, xvii. 4 ; comp. xvii. 7 f.)."},{"id":"westcott.JHN.7.48.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 7:48","href":"/jhn/7/#v48-westcott","text":"v. 26","snippet":"of the members of the Sanhedrin (cf. v. 26, iii. 1, xii. 41), whom you are bound to obey, or of the Pharisees whose opinions you are bound to accept. ..."},{"id":"westcott.JHN.8.55.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 8:55","href":"/jhn/8/#v55-westcott","text":"v. 26","snippet":"but...] even in this crisis of separation, when my words will be misunderstood and so widen the breach between us (cf. v. 26), I proclaim the knowledge which I have and fulfil my mission by keeping His word."}],"27":[{"id":"henry.JHN.5.22.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:22","href":"/jhn/5/#v22-henry","text":"v. 27","snippet":"[1.] Christ's commission or delegation to the office of a judge, which is twice spoken of here (v. 22): He hath committed all judgment to the Son; and again (v. 27): he hath given him authority."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"westcott.JHN.5.22.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:22","href":"/jhn/5/#v22-westcott","text":"v. 27","snippet":"And this judgment belongs to the Son (as Son of man, v. 27), For not even doth the Father judge any man, but hath committed (given) all judgment (or literally, the judgment which comes and will come, wholly, in all its parts, now in its first beginning and hereafter in its …"},{"id":"westcott.JHN.5.26.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:26","href":"/jhn/5/#v26-westcott","text":"v. 27","snippet":"The tense (gave) carries us back beyond time; and yet it has a further application to the incarnation, wherein the Son became also the Son of man (v. 27)."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"vv. 22, 27","snippet":"The Father hath given all things in His hand (iii. 35, xiii. 3) ; He hath given Him all judgment (vv. 22, 27) ; He gave Him to have life in Himself (v. 26) ; He hath given Him a company of faithful servants (vi. 39 ; comp. vi. 65, xvii. 2, 6, 9, 12, 24, xviii. 9) ; He hath given Him commandment what to say (xii. 49) and to do …"},{"id":"westcott.JHN.17.4.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 17:4","href":"/jhn/17/#v4-westcott","text":"v. 27","snippet":"authority] Comp. ch. v. 27 ; Matt. vii. 29, ix. 6, xxviii. 18."}],"28":[{"id":"henry.JHN.5.25.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:25","href":"/jhn/5/#v25-henry","text":"v. 28","snippet":"This is plainly distinguished from that in v. 28, which speaks of the resurrection at the end of time."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:21","href":"/jhn/5/#v21-bengel","text":"ver. 28","snippet":"… exemption of believers from condemnation, which itself presupposes a judgment: at ver. 25 is discussed the restoration to life of some of the dead; marvellous indeed, but however so as that the general resurrection, ver. 28, is to exceed this marvel. ... raiseth up) sentence has this force: Just as the Father raises up the dead (whom He will), and quickens them: so also the Son (raises up the dead) whom He will, (and) quickens them. ... …"},{"id":"bengel.JHN.5.25.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:25","href":"/jhn/5/#v25-bengel","text":"ver. 28","snippet":"There follows a gradation: all, ver. 28; in which verse the words [added to] the hour, the time that “now is” ... are not repeated ; [but there is added mention of the graves, which, since Jairus’ daughter and the young man were not yet in the grave (when …"},{"id":"bengel.JHN.5.36-37.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:36–37","href":"/jhn/5/#v36-bengel","text":"ver. 28","snippet":"His appearance) This corresponds with the first chapter of Ezekiel, where there is described at large “the appearance of the likeness of the glory of God” [ver. 28], seen by Ezekiel, who presently after also heard the voice of God."},{"id":"ryle.JHN.7.21.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:21","href":"/jhn/7/#v21-ryle","text":"John v. 28","snippet":"He thinks the word is used in this sense in Mark vi. 6 ; John v. 28 ; and Galat. i. 6."},{"id":"westcott.JHN.5.21.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:21","href":"/jhn/5/#v21-westcott","text":"vv. 25, 28","snippet":"The main forms of \"quickening \" are distinguished afterwards, vv. 25, 28."},{"id":"westcott.JHN.5.25.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:25","href":"/jhn/5/#v25-westcott","text":"v. 28","snippet":"The present manifestation of Christ's vivifying power in the spiritual resurrection (is coming and now is) is stated in contrast with the future manifestation in the general resurrection (is coming, v. 28)."}],"29":[{"id":"chrysostom.JHN.6.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 6:37","href":"/jhn/6/#v37-chrysostom","text":"c. v. 29","snippet":"( c. v. 29."},{"id":"henry.JHN.5.25.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:25","href":"/jhn/5/#v25-henry","text":"v. 29","snippet":"First, A resurrection that now is (v. 29), a resurrection from the death of sin to the life of righteousness, by the power of Christ's grace."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.3.20-21.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:20–21","href":"/jhn/3/#v20-bengel","text":"v. 29","snippet":"Hence they are marked by different words, as ch. v. 29. ... should be reproved, should be convicted of being such as they actually are: against the will of the evil-doer himself. ... may be made manifest) Even Nicodemus subsequently acted more openly. ... in (God) in the …"},{"id":"westcott.JHN.4.25.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:25","href":"/jhn/4/#v25-westcott","text":"v. 29","snippet":"The words may be part of the speech of the woman, in which case they imply that the Greek title was that which was popularly current (cf. v. 29)."}],"30":[{"id":"chrysostom.JHN.3.31-32.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 3:31–32","href":"/jhn/3/#v31-chrysostom","text":"c. v. 30","snippet":"And if this be proved, the testimony is indubitable, and so when Christ Himself saith, “As I hear, I judge” ( c. v. 30 ); and, “What I have heard from My Father, that I speak” ( c. xv. 15 ); and, “We speak that We have seen” ( c. iii. 11 ); and whatsoever other sayings He uttereth of the kind, are uttered not that we might imagine that …"},{"id":"chrysostom.JHN.5.19.2","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 5:19","href":"/jhn/5/#v19-chrysostom","text":"v. 30","snippet":"For just as when we also say, “it is impossible for God to do wrong,” we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, “I can of Mine own Self do nothing” ( v. 30 ), His meaning is, that “it is impossible, nature admits not, that I should do anything contrary to the Father."},{"id":"chrysostom.JHN.12.37.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:37","href":"/jhn/12/#v37-chrysostom","text":"c. v. 30","snippet":"( c. v. 30."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.3.11.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:11","href":"/jhn/3/#v11-bengel","text":"v. 30","snippet":"… hath sent, speaketh the words of God; for God giveth not the Spirit by measure unto Him ;” ch. xvi. 13, “The Spirit of truth—shall not speak of Himself; but whatsoever He shall hear, that shall He speak ;” [also ch. v. 30, I can of mine own self do nothing ; as I hear, I judge.] ..."},{"id":"bengel.JHN.5.16-17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:16–17","href":"/jhn/5/#v16-bengel","text":"ver. 30","snippet":"It is this proposition that is explained from ver. 19 to 30 (whence ver. 19 is repeated at ver. 30, “I can of mine own self do nothing”), and is confirmed and vindicated, ver. 31, etc."},{"id":"bengel.JHN.5.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19","href":"/jhn/5/#v19-bengel","text":"ver. 30","snippet":"It cannot happen, that the Son should do anything of Himself, or that He should judge, will, testify, or teach anything separately from the Father, ver. 30, etc.; ch. vi. 38, “ For I came down from heaven, not to do Mine own will, but the will of Him that sent Me ;” vii. 16, 17, 28, “ My doctrine is not Mine, but His that sent Me."},{"id":"ryle.JHN.7.16.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:16","href":"/jhn/7/#v16-ryle","text":"John v. 30","snippet":"It is like, \" I can of my own self do nothing,\" (John v. 30,) and \"as my Father hath taught me I speak these things,\" (John viii. 28,) and \" I have not spoken of myself; but the Father which sent me He gave me commandment what I should say and what I should speak."},{"id":"ryle.JHN.8.28.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:28","href":"/jhn/8/#v28-ryle","text":"John v. 19, 30","snippet":"The phrase \" that I do nothing of myself\" is the same that we have had frequently before, as in John v. 19, 30."},{"id":"ryle.JHN.11.42.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 11:42","href":"/jhn/11/#v42-ryle","text":"John v. 30","snippet":"(Compare John v. 30."},{"id":"westcott.JHN.5.19.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:19","href":"/jhn/5/#v19-westcott","text":"v. 30","snippet":"Comp. v. 30, iii. 27 ; Mark vi. 5; (Gen. xix. 22)."},{"id":"westcott.JHN.5.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:23","href":"/jhn/5/#v23-westcott","text":"vv. 24, 30","snippet":"It is used only by the Lord absolutely of the Father, iv. 34, vv. 24, 30, vi. 38, 39, vii. 16, 28, 33, viii. 26, 29, ix. 4, xii. 44, 45, xiii. 20, xv. 21, xvi. 5."},{"id":"westcott.JHN.5.44.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:44","href":"/jhn/5/#v44-westcott","text":"v. 30","snippet":"The Jews offered a complete contrast to Christ (v. 30) ; for they made the judgment of men their standard."}],"31":[{"id":"chrysostom.JHN.8.53-54.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 8:53–54","href":"/jhn/8/#v53-chrysostom","text":"c. v. 31","snippet":"And as He said, “My witness is not true” ( c. v. 31 ), with reference to the opinion they would form of it, so also doth He speak here."},{"id":"chrysostom.JHN.18.20-21.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 18:20–21","href":"/jhn/18/#v20-chrysostom","text":"c. v. 31","snippet":"What therefore He said at the beginning, “If I bear witness of Myself, My witness is not true” ( c. v. 31 ), this He now implieth, desiring to render His testimony abundantly credible."},{"id":"henry.JHN.8.14.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 8:14","href":"/jhn/8/#v14-henry","text":"ch. v. 31","snippet":"He does not retort upon them as he might (\"You profess yourselves to be devout and good men, but your witness is not true\"), but plainly vindicates himself; and, though he had waived his own testimony (ch. v. 31), yet here he abides by it, that it did not derogate from the credibility of his other proofs, but was necessary to show the force of them."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.16-17.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:16–17","href":"/jhn/5/#v16-bengel","text":"ver. 31","snippet":"It is this proposition that is explained from ver. 19 to 30 (whence ver. 19 is repeated at ver. 30, “I can of mine own self do nothing”), and is confirmed and vindicated, ver. 31, etc."},{"id":"bengel.JHN.6.63.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 6:63","href":"/jhn/6/#v63-bengel","text":"v. 31, 19, 22","snippet":"Comp. note on ch. v. 31, 19, 22."},{"id":"bengel.JHN.8.13.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 8:13","href":"/jhn/8/#v13-bengel","text":"v. 31","snippet":"said) with undisguised importunity. ... concerning Thyself) They bring up against the Lord His own words, comp. ch. v. 31, “If I bear witness of Myself, My witness is not true,” but in a perverted sense. ... true) An abbreviated mode of expression."},{"id":"ryle.JHN.8.13.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:13","href":"/jhn/8/#v13-ryle","text":"John v. 31","snippet":"(John v. 31."},{"id":"ryle.JHN.8.18.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 8:18","href":"/jhn/8/#v18-ryle","text":"John v. 31","snippet":"The reader should compare John v. 31 — 39."},{"id":"westcott.JHN.3.12.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 3:12","href":"/jhn/3/#v12-westcott","text":"v. 31","snippet":"earthly things'] The word \"earthly\" is ambiguous, and may mean that which is \"of the nature of earth\" (cf. v. 31) or which \"has its sphere and place on earth\" The original word expresses the second notion distinctly ... ; and it must be so interpreted in the other places where it occurs : t Cor. xv. 40 (bodies fitted for life on …"}],"32":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:42","href":"/jhn/5/#v42-bengel","text":"ver. 32","snippet":"He means this: I know ... the Father, ver. 32, “There is another that beareth witness of Me, and I know that the witness which He witnesseth of Me is true ;” and I have known ..."},{"id":"westcott.JHN.5.37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:37","href":"/jhn/5/#v37-westcott","text":"v. 32","snippet":"Side by side with the continuous witness of the Father (v. 32) there is a witness which is complete."},{"id":"westcott.JHN.5.39.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:39","href":"/jhn/5/#v39-westcott","text":"v. 32","snippet":"Comp. v. 32."}],"33":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.1.20.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:20","href":"/jhn/1/#v20-bengel","text":"v. 33","snippet":"Comp. ver. 8; ch. v. 33. ... he denied not) Whilst he denied himself, he did not deny Christ [Ps. cxviii. 15, 16 (Perhaps Beng. means Ps. cxix. = cxviii. in the Septuag.)] ..."},{"id":"bengel.JHN.5.39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:39","href":"/jhn/5/#v39-bengel","text":"ver. 33","snippet":"… the prophets. ... ye) This is joined rather with the word think than with search, and contains the proof, and is put as it were by Anaphora [repetition of the same word in the beginnings of clauses]: comp. the notes, ver. 33."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."}],"34":[{"id":"chrysostom.JHN.1.7.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 1:7","href":"/jhn/1/#v7-chrysostom","text":"c. v. 34","snippet":"( c. v. 34."},{"id":"calvin.JHN.1.6.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 1:6","href":"/jhn/1/#v6-calvin","text":"John 5:34","snippet":"But it might at first sight appear ridiculous that Christ should receive testimony from another, as if he needed it; while, on the contrary, he declares that he does not seek testimony from man, (John 5:34."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.40.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:40","href":"/jhn/5/#v40-bengel","text":"ver. 34","snippet":"Scripture was written: comp. ver. 34, “ Ye sent unto John, and he bare witness unto the truth, but I receive not testimony from man,” concerning John, who was greater than the prophets ; and yet Jesus did not receive testimony even from him."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.36-37.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:36–37","href":"/jhn/5/#v36-westcott","text":"v. 34","snippet":"the works ...given] \"The works\" of j Messiah from the divine side were a complete whole (hath given) ; but they were gradually wrought out on earth (that I should accomplish, v. 34) ; and this accomplishment was the end proposed in the divine gift ...."}],"35":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.1.50.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:50","href":"/jhn/1/#v50-bengel","text":"v. 20, 35","snippet":"There is a perpetual (principle of) increase (in the case) of Divine gifts, works, and testimonies: ch. v. 20, 35 (The Father showeth Him all things, that Himself doeth: and He will show Him greater works than these;—John was a burning and a shining light, etc., But I have greater witness than that of John)."},{"id":"bengel.JHN.3.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:19","href":"/jhn/3/#v19-bengel","text":"John v. 35","snippet":"Comp. John v. 35, “He was a burning and a shining light ; and ye were willing for a season to rejoice in his light."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"ryle.JHN.1.8.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:8","href":"/jhn/1/#v8-ryle","text":"John v. 35","snippet":"(John v. 35."},{"id":"ryle.JHN.1.19-28.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 1:19–28","href":"/jhn/1/#v19-ryle","text":"John v. 35","snippet":"(John v. 35."}],"36":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.4.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 4:34","href":"/jhn/4/#v34-bengel","text":"v. 36","snippet":"The same verb occurs, ch. v. 36, “ The works which My Father hath given Me to finish."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"ryle.JHN.3.2.3","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 3:2","href":"/jhn/3/#v2-ryle","text":"John v. 36","snippet":"(John v. 36 ; x. 25 ; xv. 24."},{"id":"ryle.JHN.6.6.2","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:6","href":"/jhn/6/#v6-ryle","text":"John v. 36","snippet":"(John v. 36.)"},{"id":"westcott.JHN.4.34.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 4:34","href":"/jhn/4/#v34-westcott","text":"v. 36","snippet":"The original word is characteristic of St John, and the Epistle to the Hebrews: ch. v. 36, xvii. 4, 23, xix. 28; 1 John ii. 5, iv. 12, 17 f.; Hebr. ii. 10, v. 9, vii. 28, &c."},{"id":"westcott.JHN.5.20.3","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:20","href":"/jhn/5/#v20-westcott","text":"v. 36","snippet":"Miracles from this point of view are regarded on the same level with the other works of Christ, though \" miraculous\" works may in a peculiar sense move to faith (v. 36, x. 35, 32, xiv. 10, 12, xv. 24)."},{"id":"westcott.JHN.14.11.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 14:11","href":"/jhn/14/#v11-westcott","text":"v. 36","snippet":"or else] if my Person, my life, my words, do not command faith, then follow the way of reason, and from the divinity of my works-deduce the divinity of my nature (cf. v. 36). ..."}],"37":[{"id":"henry.JHN.5.42.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:42","href":"/jhn/5/#v42-henry","text":"v. 37","snippet":"He charged them (v. 37) with ignorance of God, and here with want of love to him; therefore men have not the love of God because they desire not the knowledge of him."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:32","href":"/jhn/5/#v32-bengel","text":"ver. 37","snippet":"Another) concerning whom, see ver. 37, “.The Father Himself, which hath sent Me, hath borne witness of Me."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"ryle.JHN.6.46.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 6:46","href":"/jhn/6/#v46-ryle","text":"v. 37","snippet":"I cannot but think that one object our Lord has in view, both here and in ch. v. 37, is to impress on the Jews' minds, that all the appearances of God which are recorded in the Old Testament, were appearances not of the First Person in the Trinity but of the Second."},{"id":"westcott.JHN.5.23.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:23","href":"/jhn/5/#v23-westcott","text":"v. 37","snippet":"Elsewhere the full form, the Father that sent me, occurs, v. 37, vi. 44, viii. 16, 18, xii. 49, xiv. 24."},{"id":"westcott.JHN.5.24.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:24","href":"/jhn/5/#v24-westcott","text":"v. 37","snippet":"So here Christ refers His word to the authority of the Father: compare v. 37."},{"id":"westcott.JHN.5.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:32","href":"/jhn/5/#v32-westcott","text":"v. 37","snippet":"The testimony of the Father is that upon which the Son rests, v. 37, viii. 18."},{"id":"westcott.JHN.5.33.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:33","href":"/jhn/5/#v33-westcott","text":"v. 37","snippet":"The prominent idea is not the historic fact (i. 32), but the permanent and final value of the witness (i. 34, iii. 26, v. 37, xix. 35)."}],"38":[{"id":"henry.JHN.5.37.2","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:37","href":"/jhn/5/#v37-henry","text":"v. 38","snippet":"[2.] Because they were not affected, no, not with the ordinary ways by which God had revealed himself to them: You have not his word abiding in you, v. 38."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.1.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 1:19","href":"/jhn/1/#v19-bengel","text":"v. 38","snippet":"Otherwise the embassy would have been sent earlier. ... that they should ask) in the public name, ch. v. 38 [Ye sent unto John, and he bare witness unto the truth]. ... who art thou?) with that baptism of thine, ver. 25."},{"id":"bengel.JHN.5.32.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:32","href":"/jhn/5/#v32-bengel","text":"ver. 38","snippet":"Comp. the expressions, that Being, and this One ... 3 “ whom He hath sent, this one . —Him—ye believe not”], ver. 38; and another, used of the Holy Spirit, ch. xiv. 16, “ will pray the Father, and He will give you another Comforter.” ... beareth witness) in the present; ch. vii, 18, “I am One that bear witness of Myself, and the …"},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.24.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:24","href":"/jhn/5/#v24-westcott","text":"vv. 38, 46","snippet":"V. and in viii. 31 ; Acts xvi. 34, xviii. 8 ; Tit. iii. 8 ; while it is preserved vv. 38, 46, viii. 45, 46 ; Rom. iv. 3 ; Acts xxvii. 25."},{"id":"westcott.JHN.5.39.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:39","href":"/jhn/5/#v39-westcott","text":"v. 38","snippet":"the book as distinguished from the living word (v. 38)."}],"39":[{"id":"chrysostom.JHN.10.1.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 10:1","href":"/jhn/10/#v1-chrysostom","text":"c. v. 39","snippet":"On which account also He said to the Jews, “Search the Scriptures” ( c. v. 39 ); and brought forward Moses, and called him and all the Prophets witnesses, for “all,” saith He, “who hear the Prophets shall come to Me”; and, “Had ye believed Moses, ye would have believed Me."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"henry.JHN.15.26-27.4","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 15:26–27","href":"/jhn/15/#v26-henry","text":"ch. v. 39","snippet":"He instructed the apostles, and enabled them to work miracles; he indited the scriptures, which are the standing witnesses that testify of Christ, ch. v. 39."},{"id":"bengel.JHN.3.15.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 3:15","href":"/jhn/3/#v15-bengel","text":"v. 39","snippet":"He takes it for granted as very well known from the Old Testament: ch. v. 39, “ Search the Scriptures : for in them ye think ye have eternal life."},{"id":"bengel.JHN.5.45.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:45","href":"/jhn/5/#v45-bengel","text":"ver. 39","snippet":"Luke xvi. 29, [Abraham to the rich man] “They have Moses and the prophets” [i.e. their writings]; 2 Cor. iii. 15, “When Moses is read.” ... in whom ye have placed your trust) ver. 39."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.40.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:40","href":"/jhn/5/#v40-westcott","text":"v. 39","snippet":"Matt, xxiii. 37, ch. iii. 19) that ye may have life — \"life\" in its simplest form, the condition of all else (iii. 36, xx. 31), not qualified even as \"eternal life\" (v. 39)."}],"40":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:39","href":"/jhn/5/#v39-bengel","text":"ver. 40","snippet":"So also ye, ver. 45, “ Moses, in whom ye trust.” ... ye appear to have) In antithesis to iva ... that you may really have, ver. 40, “ Ye will not come to Me, that ye may have life."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.6.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:6","href":"/jhn/5/#v6-westcott","text":"v. 40","snippet":"The word is often ambiguous, as for example, v. 40, vi. 11, 67, vii. 17, viii. 44, ix. 27."}],"41":[{"id":"henry.JHN.2.1.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 2:1","href":"/jhn/2/#v1-henry","text":"ch. v. 41","snippet":"Christ began to work miracles in an obscure corner of the country, remote from Jerusalem, which was the public scene of action, to show that he sought not honour from men (ch. v. 41), but would put honour upon the lowly."},{"id":"henry.JHN.5.44.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:44","href":"/jhn/5/#v44-henry","text":"v. 41","snippet":"Christ despised it, v. 41."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.34.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:34","href":"/jhn/5/#v34-bengel","text":"ver. 41","snippet":"I am so, independently of the favour of human authority.— V. ... testimony) doing Me honour (comp. ver. 41, “I receive not honour from men”), in regard to you. ... these things) concerning John. ... that) His earnest will regarding the salvation of men is hereby expressed. ... ye) who made so much of John."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.30.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:30","href":"/jhn/5/#v30-westcott","text":"vv. 41","snippet":"In both these respects the just judgment of the Son is contrasted with the false judgment of the Jews, vv. 41 — 44."}],"42":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.32.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:32","href":"/jhn/5/#v32-westcott","text":"v. 42","snippet":"The absolute knowledge spoken of here ... is to be distinguished from the knowledge of experience ... in v. 42."}],"43":[{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.19.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:19","href":"/jhn/5/#v19-bengel","text":"v. 43","snippet":"But the devil speaketh of his own, ch. viii. 44: and it is a characteristic of a false teacher to come in his own name, and to speak or act on the promptings of his own heart: ch. v. 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 ;’ Num. xvi. 28, [Moses to Korah, Dathan, etc.] “The Lord hath sent me to do all these works: for I …"},{"id":"bengel.JHN.5.42.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:42","href":"/jhn/5/#v42-bengel","text":"ver. 43","snippet":"[Things divine are not distinguished from things alien to God, save only by this love : ver. 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.”—V. ... in yourselves) This expression has an emphasis, and contains the cause why the Jews need to …"},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."}],"44":[{"id":"chrysostom.JHN.9.16.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:16","href":"/jhn/9/#v16-chrysostom","text":"c. v. 44","snippet":"( c. v. 44."},{"id":"chrysostom.JHN.12.42-43.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 12:42–43","href":"/jhn/12/#v42-chrysostom","text":"c. v. 44","snippet":"( c. v. 44."},{"id":"chrysostom.JHN.17.3.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 17:3","href":"/jhn/17/#v3-chrysostom","text":"c. v. 44","snippet":"( c. v. 44."},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"ryle.JHN.12.43.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 12:43","href":"/jhn/12/#v43-ryle","text":"John v. 44","snippet":"(John v. 44."}],"45":[{"id":"chrysostom.JHN.7.7.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 7:7","href":"/jhn/7/#v7-chrysostom","text":"c. v. 45","snippet":"( c. v. 45."},{"id":"calvin.JHN.12.48.1","author":"John Calvin","author_dates":"1509-1564","tradition":"Reformed","era":"Reformation","died":1564,"ref":"John 12:48","href":"/jhn/12/#v48-calvin","text":"John 5:45","snippet":"… that though he were to do nothing in this matter, yet his doctrine alone would be sufficient to condemn them, as he says elsewhere, that there would be no need of any other judge than Moses, in whom they boasted, (John 5:45."},{"id":"henry.JHN.5.46-47.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 5:46–47","href":"/jhn/5/#v46-henry","text":"v. 45","snippet":"He had said (v. 45) that they trusted in Moses, and yet here he undertakes to make out that they did not believe Moses; they trusted to his name, but they did not receive his doctrine in its true sense and meaning; they did not rightly …"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.22.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:22","href":"/jhn/5/#v22-bengel","text":"ver. 45","snippet":"neither) The Father does not judge alone, nor without the Son: yet He does judge; ver. 45, “Do not think I will accuse you to the Father ;” Acts xvii. 31, “ He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained ;” Rom. iii. 6, “God forbid: for then …"},{"id":"bengel.JHN.5.39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:39","href":"/jhn/5/#v39-bengel","text":"ver. 45","snippet":"So also ye, ver. 45, “ Moses, in whom ye trust.” ... ye appear to have) In antithesis to iva ... that you may really have, ver. 40, “ Ye will not come to Me, that ye may have life."},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."}],"46":[{"id":"chrysostom.JHN.9.28-29.1","author":"John Chrysostom","author_dates":"c. 347-407","tradition":"Patristic (Greek East)","era":"Early church","died":407,"ref":"John 9:28–29","href":"/jhn/9/#v28-chrysostom","text":"c. v. 46","snippet":"( c. v. 46."},{"id":"henry.JHN.9.29.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 9:29","href":"/jhn/9/#v29-henry","text":"ch. v. 46","snippet":"Moses spoke honourably of Jesus (ch. v. 46), and Jesus spoke honourably of Moses (Luke xvi. 29); they were both faithful in the same house of God, Moses as a servant, Christ as a Son; therefore their pleading Moses' divine warrant in opposition to Christ's was …"},{"id":"henry.JHN.10.33.1","author":"Matthew Henry","author_dates":"1662-1714","tradition":"English Nonconformist (Presbyterian)","era":"Puritans and the 1700s","died":1714,"ref":"John 10:33","href":"/jhn/10/#v33-henry","text":"ch. v.","snippet":"His curing the impotent man (ch. v.) and the blind man (ch. ix.) were so far from being acknowledged good services to the town, and meritorious, that they were put upon the score of his crimes, because done on the sabbath day."},{"id":"bengel.JHN.5.39.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 5:39","href":"/jhn/5/#v39-bengel","text":"ver. 46","snippet":"the Scriptures) of Moses, ver. 46, “He wrote of Me ;” and of the prophets. ... ye) This is joined rather with the word think than with search, and contains the proof, and is put as it were by Anaphora [repetition of the same word in the beginnings of …"},{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"westcott.JHN.5.24.2","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:24","href":"/jhn/5/#v24-westcott","text":"vv. 38, 46","snippet":"V. and in viii. 31 ; Acts xvi. 34, xviii. 8 ; Tit. iii. 8 ; while it is preserved vv. 38, 46, viii. 45, 46 ; Rom. iv. 3 ; Acts xxvii. 25."},{"id":"westcott.JHN.5.47.1","author":"B. F. Westcott","author_dates":"1825-1901","tradition":"Anglican","era":"The 1800s","died":1901,"ref":"John 5:47","href":"/jhn/5/#v47-westcott","text":"v. 46","snippet":"The converse of v. 46 also holds true."}],"47":[{"id":"bengel.JHN.7.5-7.1","author":"Johann Albrecht Bengel","author_dates":"1687-1752","tradition":"Lutheran Pietist","era":"Puritans and the 1700s","died":1752,"ref":"John 7:5–7","href":"/jhn/7/#v5-bengel","text":"v. 33-47","snippet":"It was thus He had testified, ch. v. 33-47. ... evil) springing from the Evil One; 1 John v. 19, “ The whole world lieth in wickedness."},{"id":"ryle.JHN.7.15.1","author":"J. C. Ryle","author_dates":"1816-1900","tradition":"Anglican (Evangelical)","era":"The 1800s","died":1900,"ref":"John 7:15","href":"/jhn/7/#v15-ryle","text":"John v. 47","snippet":"In John v. 47 it is rendered \"writings."}]}}