John 12

THen Jesus, six days hefore the passover, came to Bethany From the Countrey near to the wilderness where he continued with his Disciples, Chap. 11.54. he came to Bethany within less than two miles of Ierusalem, upon the Sa bath-day, or possibly the night before; six days before the Passover, where Lazarus was, which had been dead, whom he raised from the dead it was the place where (as we read in the former Chapter) Lazarus dyed, and was by Christ raised from the dead..

There they made him a supper, and Martha served; but Lazarus was one of them that sat at the table with him b. That this Supper was made in Bethany, is no question; but at whose house there, it is questioned; some think that it was at the house of Simon the Leper, we read indeed of a Supper made for our Saviour at his house, both Matth. 26.6, 7. and Mar. 14.3. and that Simon is said to have been of Bethany only the Supper here mentioned, is said to have been six days before the Passover, and that mentioned by Matthew and Mark, seems to have been but two days before, Matth. 26.2. Mark 14.1. That which is probably said to solve that difficultly is, the circumstances of the Supper, and history about it, seem the very same, both in Matthew, Mark and Iohn: but it seems in Matthew and Mark, to be a little put out of order; they do not say, that this Supper was two days before the Passover, (that indeed had been a contradiction to what Iohn does here relate) but both Matthew and Mark first tells us, that Christ told his Disciples, that the Passover was to be within two days; and of the Counsel taken by the chief Prists and Elders against Christ, and then relateth the story of this Supper; Iohn first gives us an account of this Supper, which was six days before the Passover, so Iohn seems to have related it in its proper time and order.

Then took Mary a pound of ointment, of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.

Then says one of his disciples, Judas Iscariot, Simons son, which should betray him,

Why was not this ointment sold for three hundred pence, and given to the poor?

This he said, not that he cared for the poor: but because he was a thief, and had the bag, and bare what was put therein.

Then said Jesus, Let her alone, against the day of my burying has she kept this.

For the poor always ye have with you: but me ye have not always Both Matthew and Mark relate this story with some different circumstances; see the notes upon those two places, where all the differing circumstances are considered, and explained, and the parts of this history are more largely explained.

Much people of the Jews therefore knew that he was there; and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead Bethany was so near to Ierusalem, that many of the Iews came thither, as well to see Lazarus raised from the dead, as to see Christ; nor was this without the special Providence of God, that the name of Christ might be made more famous just before his suffering..

But the chief priests consulted, that they might put Lazarus also to death Never was there a more unreasonable madness and rage, to justifie the Apostles calling of the Enemies of the Gospel unreasonable Men, 2 Thes. 3.2. Suppose that Christ had broken the Sabbath, or had spoken Blasphemy, yet what had Lazarus done?.

Because that by reason of him, many of the Jews went away, and believed on Jesus Being raised from Death to Life, he possibly spake of it to the Honour and glory of God, for this they consult to put him to Death also; and their only reason was, because that many of the Iews be ieved on Jesus for his sake..

On the next day, much people that were come to the feast, when they heard that Jesus was coming to Jerusalem.

Took branches of palm-trees, and went forth to meet him, and cried, Hosanna, Blessed is the King of Israel that cometh in the Name of the Lord.

And Jesus, when he had found a young ass, sate thereon, as it is written,

Fear not daughter of Sion: behold, thy King cometh sitting on an asses colt This whole History is much more largely reported by the other Evangelists, Matth. 21. in the 16. first Verses. Mark 11. in the ten first Verses. Luke 19. from Verse 29. to Verse 41. (see the notes on all those places.).

These things understood not his disciples at the first: but when Jesus was glorified, then remembred they that these things were written of him, and that they had done these things unto him The Evangelist amongst others, confesseth his own ignorance also; the Disciples saw the thing done, Christ riding into the City upon the foal of an Ass, the people strewing of boughs, and throwing their clothes in the way; but to what purpose these things were done, or what fulfilling of Prophecies was in this thing, that they understood not, so long as Christ was alive: their eyes were upon the Messiah as a Temporal Prince, that should come in great State and Majesty, so as they were wholly blinded from seeing any thing of the truth and faithfulness of God fulfilled in this little Triumph of their Lords. But after that Christ had died, and was risen again from the dead, and Ascended up to Heaven, so declaring himself with Power to be the Son of God: then they began to remember these things, so as to confirm their Faith in him as the true Messiah, whom God had sent into the World. The Word of the Lord which we hear, and the Works of God which we see, tho ofttimes they do not profit us, nor are improved by us at the present, yet afterward become of use and profit to us; it is therefore good to hear, and see, and observe Gods Words and Works, and to lay them up in our hearts, as it is said Mary pondered the sayings of the Angel; expecting fruit afterwards, of what at present we see no fruit and effect..

The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record.

For this cause the people also met him, for that they heard that he had done this miracle.

The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? Behold, the world is gone after him These three Verses let us know the External cause of the peoples coming to see Christ, which was the fame of the Miracle wrought by our Saviour on Lazarus: This increased the number of those who came to see his entrance into Ierusalem; but the unseen cause was doubtless the influen e of God upon their hearts, directing them to it, for the further glorifying of his Son before his Passion. But this enrageth the Pharisees, to see that their Decree that those who owned Christ, should be turned out of the Synagogue, should have no better effect: but the multitude rather more owned him, and ran after him. Here again we find the term World signifying many, tho those many made up but a very small part of the World..

¶ And there were certain Greeks It is not easie to be determined what these Greeks were, whether Iews, who being scatt ed in the Grecian Countrey upon the Conquests which the Grecians had made upon the Iews under Alexander the Great, and those who succeeded him; still remained in those Countries, but kept so much of the religion of their Countrey, as to come up to the Passover: or Gentiles, which are ordinarily called Greeks in contradistinction to the Iews; Acts 14.1. and 16.1. and 18.17. Rom. 1.16. 1 Cor. 1.23, 24. Gal. 3.28. But it is most probable that they were Gentiles: for th some say, that the Iews would never have suffered the Gentiles to have come into the Temple to Worship; yet the contrary is plain from the instance of the Eunuch, Acts 8.27. who was an Heathen, and came to Ierusalem to worship. And Acts 17.4. We read of a great multitude of devout Greeks, in the Greek the word is, Worshipping Greeks; and it is plain from the beginning, that there was a liberty for Strangers, not of Israel, but such as came out of a far Countrey, for the Lords Name sake: And Solomon prayeth at the Dedication of the Temple, That the Lord would hear them; And there was belonging to the Temple, a Court of the Gentiles for that purpose; It is called the Court without the Temple, Rev. 11.2. What worship they there performed is a greater question: some think they only prayed; others think they offered Sacrifices in that Court; from 2 Mac. 2.35. but certain it is, that there were divers of the Gentiles devoutly disposed, that hearing of the Iewish Temple, and the solemn Worship performed there, at their solemn Feasts, came, some as Spectators at those great Conventions, others with a true design to Worship the God of the Iews. among them, that came up to worship at the feast:

The same therefore came to Philip, which was of Bethsaida of Galilee If these Grecians (as is probable) were Syrophenicians, their Countrey was so near to Bethsaida of Galilee, which was Philips Town, that it is probable they might have som knowledge of him, and that might bring them to him to be spokesman;, and desired him, saying, Sir, we would see Jesus but it should seem, they came only to satisfie their curiosity, for they ask for no more, than that they might see Jesus..

Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus The news of their coming, and their Errand, is brought to Christ by Philip and Andrew, who possibly might stumble at it, because they were Gentiles, and Christ had forbidden them to go into the way of the Gentiles; they therefore first acquaint him with the desire of those Greeks, before they bring them to Christ..

¶ And Jesus answered them, saying, The hour is come, that the Son of man should be glorified Christ replies, that the time was now come, when he (who was the Son of God) should be glorified; that is, by the Gentiles receiving of the G spel, according to the many Prophecies of it in the Old Testament; but he goeth on, telling them that he must first die..

Verily, verily, I say unto you, Except a corn of wheat fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit Look as you see in your ordinary Husbandry the grains of Wheat are first buried in the Earth, and lose their form, before they spring and shoot up again, and bring forth fruit: so it must be with me; I must be first lifted up, before I shall draw men after me; I must first be crucified, before my Gospel shall be preached to all Nations, and the fulness of the Gentiles shall come: but if I have once died, and risen again from the dead, then you shall see this abundant fruit..

He that loveth his life, shall lose it: and he that hateth his life in this world, shall keep it unto life eternal We had much the same in the other Evangelists, Matth 10.37. Luke 14 26. Some think that our Saviour repeateth it here, to show, that as Christ first suffered, and then entred into his glory; so his Disciples must also lay the foundation of their glory in their sufferings, and by much tribulation enter into the Kingdom of God: Or what if we should say, That our blessed Lord does here Prophecy, what sufferings would attend the first Preaching of the Gospel, and incourage his Disciples to what he knew they must meet with and undergo, by letting them know, that the ready way to loose their share in Life Eternal, was to be so fo d of this Life, and the comforts of it, as not to be ready to lay them down for him: but if any person hated, that is, les loved his Life, and all that in this World is dear to him, than Christ and his service, he should, if not be preserved from enemies rage, yet most certainly be recompenced with eternal Life..

If any man serve me, let him follow me This is much the same with that, Matth. 16.24 unless following here, be more restrained to suffering, let him follow me to my Cross; for otherwise it seemeth the same with serving; we must not be ready only to do, but also, to die for Christ, to follow him to the Cross if he calleth us to it. and where I am, there shall also my servant be And if any man so serveth me, he shall be in Heaven where I am, Rom. 8.17. If we suffer with him, we shall also be glorified together. For my Father, with whom I am one in Nature, and Essence, will honour those that are my servants; so great a thing it is to be a servant to the Son of God. The father will honour those that ate so, and especially those who are so in suffering, with Eternal Life and Felicity.: and if any man serve me, him will my Father honour.

Now is my soul troubled By Soul, is not here to be understood only the sensitive part of the Soul, but his whole human Soul. So Chap. 13.21. He was troubled in Spirit. Our inward troubles arise from our passions; and there are passions of grief and fear, which give us most of our inward trouble; Fear respecteth some evil at a distance from us; Grief is caused by evil fallen upon us, or so near, that we seem already to be in the Power of it. The word here used is, which signifieth no mean, but a great, and more than ordinary degree of trouble Christ was greatly troubled, tho not so as we sometimes are, when our trouble leadeth us to despair: Christ was capable of no sinful trouble. Hence two questions arise, 1. For what the Soul of Christ was troubled? 2. How such a degree of trouble could agree to the Lord Iesus Christ? He tells us, Matth. 26.38. That he was exceedingly sorrowful, so as sorrow was one part of his trouble; and we may learn from what he afterward says in this verse, Father save me from this hour; that Fear made up the other part of it. He was grieved, and he was afraid, some say it was at the apprehension of that miserable Death he was to die; others say at the sense of the Divine Wrath which he was to undergo, Death being not yet overcome, and his conflict with his Fathers Wrath for the sins of men, being yet to be indured; tho Christ at this time was in the most perfect Obedience to his Fathers Will, offering up a most acceptable, and well-pleasing Sacrifice unto God; yet he sustaining our persons, had a conflict to indure even with his Fathers Wrath upon that account, tho not upon his own personal account; for so he was at this time doing that which was most acceptable, and well-pleasing in his sight. As to the second question, nothing could be more agreeable than this to Christ, both with respect to his human Nature, which had the same Natural (tho not sinful) Infirmities which other men have; and with respect to his design and end, to help and relieve his people under their troubles of Spirit; and as the Apostle says, to deliver them, who through fear of death, are all their life time subject to bondage. So as this trouble of Spirit, agreed to him both as man, and as Mediator; but there must be a vast difference observed betwixt this trouble Spirit in Christ, and that which is in us. Our tro les are upon reflections for our own sin, and the Wrath of God due to us therefor; His rouble was for the Wrath of God due to for our sins. Our troubles are, because we have personally grieved God; His was, because those given to him (not he himself) had offended God. We are afraid of our Eternal Condemnation; he was only afraid by a Natural fear of Death, which naturally riseth higher, according to the kind of Death we die. Our troubles have mixtures of despair, distrust, sinful horrors; there was no such thing in his trouble. Our troubles in their Natural tendencies, are killing and destroying; only by accident, and the wise ordering of Divine Providence, prove advantageous, by leading us to him, as the only remedy for troubled Souls. His trouble was in the very nature of it, not on ly pure and clean, but also anative and healing. But that he was truly troubled, and that in his whole Soul, and that such a trouble did very well agree, as to the human Nature he had assumed, so to his Office, as our Mediator and Saviour, and the foundation of a great deal of peace, quiet, and satisfaction to us, is out of question. The chastisement of our peace in this particular lay upon him; and they were some of those stripes of his, by which we are healed: and says he, What shall I say? It is the natural Language of a Spirit troubled, and what shall I say? Father, save me from this hour Father save me from this hour. This hour of my Passion; it is the same with that in our Saviours last Prayer, Let this cup pass from me; and m st be understood with the same Qualifications there expressed, If it be thy will, If it be possible &c. By his blessed example he has taught us, under the distresses of our Spirits, whether to flie, what to do? For my love (says David of his Enemies, Psal. 109.4.) theyare mine enemies, but I give my self unto prayer: I give up my self to Prayer. God has bidden us, Psal. 50.15. Call upon him in the day of trouble; and Saint Iames says, Is any man afflicted? Let him pray. Herein Christ has himself set us an example, that we should follow his steps. But how does our Saviour pray, to be saved from that hour? when for this cause he came into the World. Here was in Christ a Conflict, between the Flesh and Spirit; not like ours, which is betwixt corrupt Flesh and the Spirit, but betwixt his natural Flesh, and the natural Affections of it, and his Spirit, that was (fully conform to the Will of God, and gets a present Conquest.; but for this cause came I to this hour But for this cause (says he) I came to this hour; he checks himself, correcteth the Language of his Natural flesh, acquies eth, rejoyceth in the Will of God. I was not (says he) forced, I came of my own good will to this hour; and I came on purpose to die for my people..

Father, glorifie thy Name That is, make thy Name glorious, make it to be known and famous over all the Earth; a general petition, but such a one, as all our particular requests must be reduced to, if they be according to the Will of God. It is as much as, Father! do thine own Will; for God is then glorified, when his Will is done. But it here signifies more, not my will, but thy will be done. My Flesh indeed says, Save me from this hour; but Father do thy own Will, let that be done concerning me, which wi l most tend to make thy Name renowned: Such a Prayer never goes without an answer.. Then came there a voice from heaven, saying, I have both glorified it, and will glorifie it again There came a voice from Heaven, &c. The Lord caused a voice as from Heaven to be heard: I have glorified it, I have by thee caused my glory to be published, and proclaimed in the World, by thy Preaching, by thy Miracles, and I will perfect that which I have begun, I will glorifie it again; thou shalt further glorifie me by thy Death, by thy Resurrection from the Dead, by the Preaching of the Gospel, and carrying it to the ends of the Earth..

The people therefore that stood by, and heard it, said that it thundred Nor it may be were they mistaken, saving only in this, that they thought it was nothing else but thunder, (being possibly at such a distance, as they could not distinctly hear the voice) for it was Gods way, when he spake unto his people by a Voice, to have that voice for the greater declaration of the Divine Majesty, attended with Thundrings and Lightnings: thus it was at the giving of the Law upon Mount Sinai; thus we read in Iohns Visions, Rev. 4.5. and 8.5. Of Lightnings, and Thundrings, and Voices, which proceeded from Gods Throne.: Others said, An ang l spake to him It was the general opinion of the Iews, that God always, when by Voice he revealed his mind to his people, made use of an Angel to do it by, hence (probably) as those who were at such a distance, as they heard no Voice, thought it was nothing but Thunder; so those who were so nigh, as beside the Thunder to hear a Voice, said, It was an Angel that spake with him..

Jesus answered, and said, This voice came not because of me, but for your sakes This Voice came not to instruct me, I very well, before it came, knew that my Father had glorified his own Name, and would do it again; it came not principally nor solely for, but chiefly to confirm you in this great truth, that I am the Son of God, and he whom he has sent into the World, by, and in whom, he designeth to glorifie his own great Name..

Now is the judgment of this world The terms [Iudgment] and (World) are taken so variously in the New Testament, and particularly in this very Gospel, that they have given Interpreters a great liberty to vary in their senses of this passage. It seemeth reasonable to agree, that our Saviour does expound in this Verse what the Voice from Heaven uttered: that the Father had already glorified his Name, and would yet further glorifie it; how? Now (says he) is the judgment of this World; That is, (say some) the Condemnation of the wicked men in it; and certain it is, that the term World does sometimes so signifie, Chap. 15 19. Chap. 17.6, 9. 1 Cor. 6.2. and 11.32. But this sense seemeth not to agree with Chap. 3.17. where Christ tells us, that this his first coming was not to Condemn the World. Others do therefore here by Iudgment better understand, the dispensation of Divine Providence, by which a great change or Catastrophe, was to be made in the World, by the Reformation of it. The beginning of the time of the Restitution of all things, Acts 3.22. But it seems best to be understood of the Deliverance and Vindication of Mankind from the power of the Devil, who had a long time held Mankind in an unjust possession. The Devil had got a dominion over Mankind by the fall of Adam, and had exceedingly tyrannized over them, keeping the far greatest part of the World in slavery by Idolatry, and keeping many others, who were no open Idolaters, yet captives to his will. Now, says our Saviour, the time is come, when this shall be altered; Satan shall be bound up; I will deliver a great part of the World from the yoke of Idolatry; another part of them from the power and dominion of Sin. The Devil, who is not by any right the Prince of the World, but boasteth himself to be so, Matth. 4.6. and Acteth in it like a Prince, powerfully working in the children of disobedience, Eph. 2.2 and as the God of this World blinding mens eyes, 2 Cor. 4.4. taking the World as his house, and keeping it as a strong man, Matth. 12.29. shall be cast out of my Redeemed ones; so as tho he will still be going about like a roaring Lyon, seeking whom he may devour, and molesting the best of men by his temptations, yet he shall not prevail over them, God will bruise him under their feet; he that had the power of Death shall (as to his dominion) be destroyed, and those who are in bondage through the fear of it, shall be delivered, Heb. 2.14. the tempted shall be succoured, ver. 18. and God with the temptation shall give a blessed issue. And the Devils Kingdom kept up by Idolatry, shall also in a great measure be destroyed in the World: many Nations now under that slavery shall imbrace the Gospel, and throw away then Idols.: now hall the prince of this world be cast out e.

And I, if I be lifted up from the earth f, will draw all men unto me g.

This he said, signifying what death he should die. However this term of lifting up Christ is taken in some other Scriptures, it is by the Evangelist himself in this text expounded concerning his death, so as there is no room for any other Interpretation of it in this Text: The word that is used is hardly to be found in any place, (except where in Scripture it relateth to Christ) signifying to Die, or put to Death, but is very proper both to express the kind of his Death, which was a lifting up upon the Cross, from the Earth into the Air; and to let us know that his Death was a lifting up of his Name As it was the lowest degree of his Humiliation, so it was nearest to his Exaltation. It was his highest act of Obedience to the Will of his Father, that for which his Father highly Exalted him, giving him a Name which is above every Name, Philip. 2.9, 10. and also that which made his Name famous over all the World, by the Preaching of the Gospel, for as the Apostles, so all the Ministers of the Gospel since their times, Preach a Christ Crucified. (Says our Saviour) If, or altho I be put to Death by the hands of the Iews, lifted up upon the Cross betwixt Heaven and Earth, yet this shall not hinder my Fathers glorifying of himself in and by me; for instead of obscuring or hindring my Fathers glory, by this I shall further promote it. For by the Preaching of my Cross, and publication of my Gospel to all Nations, and by the efficacious concurrence of my holy Spirit, together with the Preaching of the Gospel, I shall draw (tho not all, and every man, yet) multitudes of men and women after me, so as they shall imbrace and believe in me, having died and risen up again from the Dead, and being by my Apostles, and other Ministers of the Gospel, held forth as the object of peoples Faith, to be by them laid hold upon in order to their Eternal Life and Salvation. He used the term of lifting up (says the Evangelist) to signifie the particular Death he should die, by being Crucified, in which Death the bodies of the Crucified abode not upon the Earth, as when they were at any time Stoned, or Strangled, or beheaded, &c. but were lifted up from the Earth to be nailed to the Cross, and hung in the Air until they died.

The people answered him, We have heard out of the law, that Christ abideth for ever: and how saist thou, The Son of man must be lift up? Who is the Son of man Here again the Law is taken in a larger sense than in some places, where it is only significant of the Books of Moses, in opposition to the Prophets and other holy Writings, as we had it before, Chap. 20.34. for the places of Scripture which the people seem to refer to, seem to be Psal. 110.4. where Christ is called a Priest for ever; or else to Dan. 7.14. where the Kingdom of the Messiah is said to be an everlasting Dominion, which should not pass away, a Kingdom that should not be destroyed: so also, Dan. 2.44. Micah 4.7. These old Prophecies of the Messiah, the people could not reconcile to what our Saviour here told them of his Death; the reason was, their understanding the true Notion of the Messiah, and of his Kingdom, which they fancied not to be a Spiritual and an Eternal Kingdom, but a Temporal Kingdom here on Earth. This made them ask, how (that is, with what consistency to those Prophecies) if he indeed were the Messias, he said, The Son of man should die, (for that they understood by the term lifted up) which maketh it very plain, that it was a phrase they used to express that kind of Death by. They ask who he meant by the Son of Man.?

Then Jesus said unto them, Yet a little while is the light with you k: walk while ye have the light, le t darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth Our Saviour thinketh not fit further to open himself as to that point concerning the Messiah, and his Divine Nature; into a direct assertion of which he must have entred, had he given a direct answer to their questions; otherwise what they had objected, might easily have been answered by our Saviour, by distinguishing betwixt the two Natures in his own person; according to his Divine Nature he was not to die, tho he died according to his human Nature; and after his suffering and Resurrection, his whole person in which both the Divine and human Nature were United, were to indure for ever; but he thinks not fit to discourse this point, but returns to what Iohn had told them, Iohn 1.9. and what he himself had said, Chap. 9.5. That he was the light of the World, tho possibly by light, he here understandeth those beams of Gospel Doctrine, which issued out from him as the fountain of light. Yet a little while, I who am the great light, and the true light of the World, am with you: or yet a little while, the Gospel which is light, and direct you in the way to Heaven, is with you, for within a few years (under forty) after this, their City was destroyed, and their Nation ruined, and before that time the Apostles were turned away from the generality of that Nation to the Gentiles, Acts 13.46. and 19.9. He in the next verse expoundeth himself as to what he meant by walking, viz. believing: make use of the light, both to guide your understandings and judgments, and also to direct your feet: for look on men in the World, while they have the guidance of the light of the Sun, know how to order their steps, and to direct their feet: but if once it be dark, they know not how to direct their feet in their way; but err, and stumble, and fall. So it will be with you, when I shall be gone, who am the great light of the World, while I am in the World, (as he spake, Chap. 9.5.) and not only I gone, but the Gospel, which is that light which I shall leave behind me, be gone, by my Apostles turning to the Gentiles, through your perverse refusal of the Salvation of it, (as Acts 13 46. and 19.9) When you shall be utterly ruined, (as it will be at the destruction of your City) then you will walk in darkness, having no means of Salvation left you..

While ye have light, believe in the light He either expounds what he meant before, by his calling to them to walk in the light, viz. Believing in him who is the true and great light of the World. Or else he declares Faith in him to be their duty, as well as Obedience to him, which is a point our Saviour had often before pressed: While I am amongst you, and when I shall be gone from you, and the light of the Gospel yet stayeth behind amongst you; imbrace me, and receive me as your Saviour, and yield all Obedience to the prescriptions of my Gospel,, that ye may be the children of light that you may be children of the light; this the Apostle expounds, and inlargeth upon Eph. 5.8, 9, 10, 11.. These things spake Jesus, and departed After Christ had spoken these things in Ierusalem, he departed to Bethany,, and did hide himself from them where he obscured himself from his Enemies..

But though he had done so many miracles before them, yet they believed not on him The Miracles of Christ did not work faith in any, yet they had a tendency both to prepare Souls for an assent to the proposition of the Gospel, and also for receiving Christ as the true Messiah; and Saviour of the world; as they evidenced a Divine Power in him by which he wrought those mighty Works; but yet they had not this effect upon the generality of the Iews..

That the saying of Esaias the prophet might be fulfilled which he spake, Lord, who has believed our report? and to whom has the arm of the Lord been revealed So as that which Isaiah Prophecied, Isa. 53.2. appeared to be fulfilled in them; for the term which we translate that, does not in Scripture always denote the final cause, with respect to the Counsel and intention of God, but ofttimes the event. So Chap. 5.20. Rom. 5.20. 2 Cor. 1.17. The arm of the Lord may either signifie the Gospel, which is called The Power of God to Salvation, Rom. 1 16. 1 Cor. 18. Or else the Messiah, who is thought to be mentioned under this Notion by Isaiah Chap 51.5. and 52.10. and 59.16. and 63 12 because the Father worketh by him, as a man worketh by his arm, Chap. 1.3.14.?

Therefore they could not believe Some will have, they could not hear, to be the same with they did not, as Mar. 6.5. it is said Christ could not do mighty works at Nazareth: Or the same with they would not, as Gen. 19.22. but this seemeth an hard Interpretation of. It is most certain, that in all there is a natural impotency and disability to believe; but this Text seemeth to speak of a further degree of impossibility, than that, occasioned through their wilful obstinacy, and Gods judicial hardning of them., because that Esaias said again Because Isaias said, is no more than, for Isaias said; the particle does not denote the cause influencing them, but the effect of a Prophecy: Gods word (says the Evangelist) must be made good, and Isaias had Prophecied of what now came to pass.,

He has blinded their eyes, and hardned their heart, that they should not see with their eyes nor understand with their heart, and be converted, and I should heal them We have this text (than which there is not one more terrible in the whole Book of God) no less than six times quoted in the New Testament, and in all places quoted and given as a reason of the Iews unbelief in the Lord Jesus Christ, Matth. 13 14. Mar. 4.12. Luke 8.10. Acts 28.26. Rom. 11. It is not quoted alike in all places, but for substance the same The original from whence these quotations are, is Isaiah 6.10. by comparing the Texts we shall find several Authors, Instruments, or Causes of these dreadful effects. In the original, the Prophet Isaiah is made the Instrumental Cause Go (says God) and make the heart of this people fat, &c. Matthew, and Luke, in Acts 28.27 mention themselves as the cause, Matthew says; For this peoples heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed. And in the Acts it is, For the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed. All the other Texts speak of it as Gods Act. The thing is easily thus reconciled: God sent to the Iews his Prophets, and gave them the means of Salvation; it is true, without the inward efficacy of his Spirit, they could not savingly believe, but they did not do what was in their power to have done, nay, they did do what was in their power to have avoided; they slighted and contemned the Lords Prophets, and killed them, and stoned such as were sent unto them. Thus they first shut their own eyes, and hardned their own hearts; and as their Forefathers had done in their Generation, so the Iews in our Saviour Christs time did also in their Generation; shutting their eyes against the Revelation of the Gospel by Christ himself. They thus behaving themselves, God judicially gave them up to their own lusts, permitting their hearts to harden, and suffering them to close their own eyes, so as they could not repent, believe, or return, and be saved; not that God infused any malice into their hearts, but withdrew his Grace from them after such provocations on their parts, To that as the Prophets in their Age, laboured with them in vain; and all the event of their Ministry, was but the generality of that peoples growing worse, and more obdurate. So all the event of Christs Ministry and Miracles which he personally wrought amongst them in his Age, did accidentally but increase their sin, and their Judgment, and ripen them for their ruine, through their wilful abuse of those sacred means of Life and Salvation. The judgment it self was but one, viz. a judicial hardning of them; but it is set out by a great variety of expressions, both by the Prophets, and the Writers of the New Testament. In Isaiah, by making their hearts fat, their ears heavy, shutting their eyes: In Matthew, making their hearts gross, their ears dull of hearing, shutting their eyes In this Text, by blinding their eyes, and hardning their hearts In the Acts, by the same phrases as in Matthew; in Rom. 11.8. is added, God has given them the Spirit of slumber. All the phrases are expressive of the same dreadful Judgment of God; yet it may be expressed in this variety of phrase, to signifie the distinct, particular plagues (comprehended in this one plague) which falls upon the several powers and faculties of those Souls, upon whom this dreadful Judgment falls. Blindness in the mind, stubbornness in the will, &c. Vileness in the Affections, rep bacy in the mind, &c..

These things said Esaias, when he saw his glory, and spake of him The Evangelist says, that these things Isaiah said, when he saw his glory, and spake of him. Isaiah's sight of Gods glory is described, Isa. 6.1. He saw the Lord sitting upon a Throne, high, and lif ed up, &c. The Evangelist expounds this of Christ, which is an evident proof of the Deity of Christ, that he is Iehovah; for it was Iehovah whom the Prophet there saw: And that the Revelation of that dreadful wrath of God, did not only concern that particular Age in which Isaiah lived, but the successive generation of the Iews, whom the Prophet saw by the eye of Prophecy would tread in the same steps, and use Christ (the Heir) as their Fore-fathers had used him, and the Prophets of that Age..

Nevertheless among the chief rulers also many believed on him Tho the Pharisees made up a great part of the Sanhedrim, yet there were divers others also mixt with them, amongst which there were many of a better temper; and it may be here may not signifie members of that Court, but principal men in the Magistracy; we must not understand by believing, that they believed with a saving Faith; what follows will evidence the contrary: but they had some convictions upon them, as to the truth of what he said, and his being the true Messias;, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue but they durst not openly declare what themselves thought, nor publickly own and aver Christ to be, what he indeed was, and they were inclinable to think he was, lest the Pharisees who were Christs most implacable Enemies, should have put the decree they had made, (of which we read) Chap. 9.22. in Execution upon them..

For they loved the praise of men more than the praise of God For they were not willing to part with their great places in the Magistracy, which brought them Respect Honour, and Applause from men, they valued this more than Gods Honouring and praising them. How hard it is for great men to enter into the Kingdom of God?.

Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me The words at first view, seem to contain a contradiction, and denying the same Act, as to the same person; as if any man could believe, and yet not believe on Christ; but there is nothing less in them by the same figurative way of speaking. God tells the Prophet Samuel, The people had not rejected Samuel, (that is not Samuel alone) but they had rejected him. So Mark 9.37. Whosoever receiveth me, receiveth not me, [that is, not me alone] but him that sent me. So 1 Thes. 4.8. Or else thus, He that believeth on me, does not believe on a mere man, as I appear at present to the World, but he also believeth on God that sent me. The Iews owned one God the Father, and acknowledged him the object of their Faith, Chap. 14.1. You believe in God: but they were blinded as to Christ, appearing only in the form of a man. So that our Saviour again by these words asserteth his Divine Nature, his Oneness and equality with his Father; so as he was also the object of their Faith, as well as his Father..

And he that seeth me No man has seen God at any time; but he that by the Eyes of his mind, knows and understands, and believeth in me, seeth him that sent me; or he that seeth me in my works which I do, seeth also him that sent me, by whom I do these mighty works; thus afterward Chap 14.9. he says to Philip, He that has seen me, has seen the Father. He that has seen me, has not indeed seen the Divine Nature and Essence, but has seen that person, who is one with the Father; the brightness of his glory, and the express image of his person, as the Apostle speaks, Heb. 1.3., seeth him that sent me.

I am come a light into the world This is no more than what our Saviour has often said, Chap. 3.19. and 19.5. and it was according to the Prophecy of him, Isaiah 42.6. That he who receiveth and imbraceth me, as his Priest and Prophet, tho he may be in darkness naturally, Eph. 5.8. yet should not abide in a state of ignorance, and sin, and guilt. Chap. 3.36. Chap. 8.31. Men and Women before they believe in Christ, are in darkness; but upon believing, they are translated out of their state of darkness, into a state of marvellous light; they do not abide in darkness., that whosoever believeth on me, should not abide in darkness d.

And if any man hear my words, and believe nor, I judge him not I alone judge him not, or rather, it is not my present business to pronounce sentence of Condemnation against him; I am now doing the work of a Redeemer, and Saviour, not of a Judge: he is condemned already, Iohn 3.18. and he has another that accuseth, and condemneth him, as the Iews had Moses, Chap. 5 45. so he has my Father as his Judge, and will have my word as his Accuser, (as in the next verse) I shall one day condemn him; but that is not my present business, that was not my errand in coming into the World.; for I came not to judge the world, but to save the world I came to offer the World the means, and to show them the way to Salvation; if they do perish, their blood will be upon their own heads: it is not my business to Condemn them..

He that rejecteth me, and receiveth not my words These words [and receiveth not my words] expound the former: not to receive in heart, to believe, and imbrace the words of Christ in the Gospel, is to reject Christ. So Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that does so,, has one that judgeth him has one that judgeth him, that is, my Father who has sent me, and will vindicate mine Honour.: the word that I have spoken, the same shall judge him in the last day Nay, the words that I have spoken, shall rise up in Judgment against him at the last day, and prove, that he has judged himself unworthy of everlasting Life..

For I have not spoken of my self k, but the Father which sent me, he gave me a commandment what I should say, and what I should speak I do not speak what I say to you as mere man, or any thing but what is my Fathers Will, and mine only, as one with him, and as sent by him; I have said nothing, but what my Father has Willed me to reveal to the World as his Will..

And I know that his commandment is life everlasting I am assured that the way to Life everlasting, is to obey his commandments; and that makes me speak, and deliver all that, and nothing but that which I have in charge from my Father: As the Father has said to me, so I speak. Therefore look you to it, in rejecting me, you reject my Father, whom you own and acknowledge for your God; and in disobeying me, you disobey my Father, and him whom you own as your Father also.; whatsoever I speak therefore, even as the Father said unto me, so I speak n.