16 Jesus answered them, and said, My doctrine is not mine, but his that sent me. 17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. The word rendered letters signifies learning, or scriptures. It here, doubtless, refers to the knowledge of the Jewish Scriptures. The Jews cultivated no other learning; and the Saviour had probably been explaining some portions of the Old Testament. See the preceding verse. Compare Luke 4: 16. || Having never learned. Jesus had not been taught by the doctors of the law, nor gone through their usual course of training. The question in this verse was asked, not so much to express admiration at the Saviour's teaching, as to create doubts in the minds of the common people, and to hinder them from receiving his doctrines. 16. Jesus answered them, &c. Jesus saw the design of the inquiry, and proceeded to show whence his doctrine originated, and to present proofs that it was the truth, derived from God. My doctrine; my instruction, the sentiments which I deliver. Is not mine, &c.; is not to be regarded mine, so much as God's, by whose authority I act. My instructions were not devised by myself, irrespectively of the Father; but are the instructions which he himself approves and sanctions. Jesus thus met the objection which was couched in the inquiry of the preceding verse. The leading Jews knew that he had not been instructed in the Scriptures by their teachers. Jesus declared, that his doctrine descended from heaven. 18 He that speaketh of himself, seeketh his own glory : but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. 19 Did not Moses give you heart is right in the sight of God, will feel that the doctrine is true. If any man will do his will; if any one is disposed to obey the will of God; that is, is truly pious. To such a person the doctrine of Christ commends itself as a source of light and spiritual strength, so fitted to the wants of men, that the author of the doctrine is perceived to be the author of the human soul. || Of myself; by my own suggestion and authority, apart from God. REFLECTION. What a recommendation is this of the gospel! and how strong a proof of its truth! Of what human system of morals and religion can our Saviour's remark be made? Between the doctrines of Christianity and the nature of man there is entire harmony. His highest necessities here find an ample supply; his highest desires, full gratification. And all the gratification which Christianity imparts, tends to the elevation of the soul in true worth. 18. Another argument for the truth of his doctrine Jesus adduced from his own manner of proceeding; namely, his not seeking honor for himself, but for the Father who had sent him. Here was a proof of sincerity and probity. He that speaketh of himself; that is, by his own authority, not being sent from God. Is true; upright and worthy of confidence. || Unrighteousness; deception. Jesus did not seek honor for himself, but for God. All his actions showed a supreme regard for the diyine glory. Hence, confidence ought to be placed in his instructions. 17, 18. In these two verses, our Lord presented two reasons in confirmation of his professing to teach only what was agreeable to God's will. The first reason is, that his doctrine itself is such as commends itself to a 19. Did not Moses give you the pious mind; and every one whose | law? Jesus had declared, that a truly the law, and yet none of you and said, Thou hast a devil : keepeth the law? Why go ye who goeth about to kill about to kill me? thee? pious state of mind could judge correctly respecting his doctrine. He now brings distinctly to view the irreligious spirit of the Jews, as disqualifying them to pass a righteous judgment. Though they professed to reverence the law of Moses, yet they were indulging a temper of mind towards Jesus utterly at variance with the law. Jesus knew that they were cherishing desires for his death; and they pretended that he was a violator of the Sabbath, because he had healed on that day. This accusation Jesus showed to be a most unreasonable one, even when examined by their own practices. Thus they had no just ground for seeking his death. Their desire arose from hatred to him. In respect to the accusation of his having violated the Sabbath, there were various kinds of labor, and particularly the performance of circumcision and the healing connected with it, to which they thought it proper to attend on the Sabbath. If there was no wrong in attending on that day to circumcision and to the healing which then became necessary, how could there be wrong in Jesus' miraculously healing a sick man on that day? Why should they seek to put Jesus to death for healing on the Sabbath, while they felt themselves 'ustified in performing cures on the Sabbath? Another view of the connection may be presented. The endeavors of the Jews to effect the death of Jesus indicated in them a spirit hostile to the precepts of Moses. For Moses had inculcated the love of one's neighbor; yet they manifested a spirit towards Jesus utterly at variance with that injunction, in their seeking to put him to death. And therefore, if they would accuse Jesus of having disregarded the law of Moses in respect to the Sabbath, he could bring a far more weighty and a per 21 Jesus answered and said fectly just charge against them of disregard to their legislator. || None of you keepeth the law; neither according to its letter, nor according to its spirit. Because, though the law enjoined that no work should be done on the Sabbath, yet circumcision was performed on the Sabbath, and the healing applications were attended to. The spirit also which they cherished towards Jesus was a gross violation of the law of Moses. Why go ye about? why do ye make endeavors? 20. The people answered; not the persons to whom Jesus directed the preceding remarks, but the common people, the multitude, as distinguished from the principal men. Thou hast a devil. As those who were said to be possessed by a demon were, in most instances, deranged persons, the idea here expressed was, that Jesus was beside himself. Compare 10: 20. Of course, the language was highly reproachful. Compare, also, 8: 48. Who goeth about to kill thee? The common people spokе sincerely. They, having, many of them, come from other parts of the land, had not sought the life of Jesus, and they were probably not yet acquainted with the designs of the principal men. 21. Jesus answered. He paid no attention to the reproachful language of the crowd, nor corrected their mistake in respect to the feelings which had been cherished towards him. He continued his remarks to those with whom he had been speaking, not noticing this interruption; and vindicated himself against their charge that he had violated the Sabbath. One work; the cure of the man at Bethesda. See 5: 8. || Marvel; are surprised at it, as though it was highly wrong, because it was done on the Sabbath. unto them, I have done one work, and ye all marvel. 24 Judge not according to the appearance, but judge righteous judgment. 25 Then said some of them of Jerusalem, Is not this he whom they seek to kill? 26 But lo, he speaketh bold 22 Moses therefore gave unto you circumcision, (not because it is of Moses, but of the fathers;) and ye on the Sabbath-day circumcise a man. 23 If a man on the Sabbath-ly, and they say nothing unto day receive circumcision, that him. Do the rulers know inthe law of Moses should not be deed that this is the very Christ? broken; are ye angry at me, because I have made a man every whit whole on the Sabbath-day? 27 Howbeit, we know this man, whence he is: but when Christ cometh, no man knoweth whence he is. 22. Therefore. This word should make a just decision, according to stand in the preceding verse, as hav-right principles. In attending to ciring reference to the work there alluded cumcision on the Sabbath, the Jews to; so that the last clause of that furnished an appearance, an outward verse would be as follows:- 66 -" and show, of regard to the law which reye all therefore [on account of it] quired this ceremony on the eighth marvel." In the original, the words day; and they professed that the law so stand as to warrant this view; and of circumcision was superior to the the connection requires it. || Gave law of the Sabbath, and might thereunto you; enjoined on you. Not fore set it aside. Now, a righteous because, &c. The word translated examination of the matter would have because would here be more properly brought them to the conclusion that translated that. The idea of the Sa- there might be other duties, besides viour in this clause was, "I do not circumcision, which would be lawful mean to say that it originated with on the Sabbath, if occasion required. Moses; it came from the patriarchs, Among these might certainly be plaparticularly Abraham." See Gen. 17: ced the duties of mercy and benevo10. The Jews were in the habit of lence. And if they should make a referring all their religious customs to candid comparison between the bustle Moses. In accordance with the cur- that had become connected with cirrent mode of speaking, Jesus had cumcision, and the instance of healing said, "Moses enjoined on you circum- which Jesus had performed, they cision." He then added, "not that it could not fail to see that the advancame from Moses; it came from the tage, so far as reverence for the Sabfathers of the nation." || A man. The bath was concerned, was altogether word thus rendered is applicable to a in his favor. Compare Matthew 12: child as well as to a man, meaning a 1-8. human being. See 16: 21. 23. That the land of Moses; that is, the law respecting circumcision, which required that this ceremony should be performed on the eighth day after the birth of the child. || Every whit; entirely. | Whole; healed. For a view of the argument contained in this verse, see on v. 19. 24. Judge righteous judgment; 26. The rulers; members of the Sanhedrim and other distinguished men among the Jews. 27. Whence he is; that is, as to parentage and as to the place of his origin. See verse 41; also, 6: 42. || Christ; the Messiah. || No man knoweth whence he is. While many of the Jews believed that the Messiah would be born in Bethlehem, of the 28 Then cried Jesus in the temple, as he taught, saying, Ye both know me, and ye know whence I am and I am not come of myself, but he that sent me is true, whom ye know not. 29 But I know him; for I am from him, and he hath sent me. 30 Then they sought to take him but no man laid hands on him, because his hour was not yet come. 31 And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? family of David (see v. 42, and Matt. 2: 5), others supposed that he would suddenly appear, and that no one would be able to give an account of his origin. This latter opinion seems to have been held by some who were at this time in the crowd. There is reason, also, to believe, that some of the Jews expected that the Messiah would retire, for a considerable time, from the notice of men, and then suddenly make his appearance without any one's knowing whence he proceeded. On various points there was, doubtless, among the Jews, a vague, unsettled state of opinion. 28. Ye both know me, and ye know whence I am. Referring to their own remark, Jesus acknowledged that he was not a stranger among them; that they did indeed know his person, and his origin (see 6: 42), and the place of his early residence (see v. 41). And. The original word may here be rendered yet, or but. Though they knew his human origin and residence, yet he had actually come forth by divine authority; and He, by whose authority he had come, was indeed true, worthy of confidence; and therefore the testimonies which sustained the claims of Jesus ought to have been received. Whom ye know not; with whose real character 32 The Pharisees heard that the people murmured such things concerning him and the Pharisees and the chief priests sent officers to take him. 33 Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. 34 Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. 35 Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? and designs in sending me you are not acquainted. 29. But I know him; I have an intimate acquaintance with him, as to his character and his designs. 30. His hour; the precise time when Jesus should be delivered up to his adversaries. 31. Believed on him; expressed a conviction that he was the Messiah. Their conviction, however, needed to be confirmed; and in many instances it was destitute of that true love to Jesus which would admit, in all its fulness, his claim to their obedience. 32. Murmured. See on v. 12. || To take him; to watch an opportunity when they might seize him without exciting the multitude. 33. Unto them; to the same company with whom he had been conversing, not particularly to the officers who had been sent to apprehend him. Those officers, doubtless, heard his remarks, and he had reference to them as well as to others. 34. Ye shall seek me; the time is coming when you will long for the Messiah, but in vain. 35. The dispersed among the Gentiles. Those Jews who did not live in Palestine, but among the Gentiles, were called the dispersion, or the dispersed ones, that is, those who were 36 What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come? 37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 38 He that believeth on me, as the Scripture hath said, out scattered abroad. Compare James 1: 1. 1 Peter 1: 1. Of such Jews there were many, particularly in Egypt, Syria, and Asia Minor. 37. That great day of the feast. The closing day of this festival was also the last of the annual festivals. What ceremonies distinguished this day, and made it a day of greater pomp than the preceding, is not known. Probably, however, the ceremony of drawing water from the fountain Siloam, and carrying it in procession to the altar, was repeated with peculiar solemnity. It was this ceremony, apparently, which suggested to Jesus the language contained in this verse and the next. If any man thirst; if a man feel that he is destitute of true happiness, and if he earnestly desire it, as one who has the feeling of natural thirst and longs for water. And drink; receive a supply for his wants. The idea which the Saviour wished to impress was, that true bliss could be derived from him, and only from him. Compare 6: 55 -58. 38. Out of his belly. It was usual, among the sacred writers, to mention a part of the human body for the whole person. The meaning of the expression here used is simply this, from him. || Rivers; streams. The word in the original is applicable to smaller streams as well as to large rivers. Living water; ever-flowing water, which would furnish continual refreshment. The idea of the Saviour in this figurative language was, that of his belly shall flow rivers of living water. 39 (But this spake he of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified.) 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. every person who should truly believe in him would have in himself a fountain of lasting bliss; he would possess real and everlasting happiness. Or, to speak figuratively, there would be in him a well-spring of lasting bliss, from which spring would flow forth refreshing streams, making him ever happy. The figure is nearly the same as that which occurs in Is. 58: 11, where a good man is likened to a well-watered garden and to a spring of water emblems of a flourishing, happy condition. The bliss which Jesus would give, is represented as continual, arising from a perennial spring, and enduring forever. Compare 4: 14. This happy condition, Jesus remarked, would be in accordance with what the Scripture hath said, He here referred to the general testimony of the Scripture, rather than to any particular declaration, that the followers of the Messiah would be truly happy. 39. Not yet given; that is, comparatively; not in such copious measures as after the ascension of Jesus. || Glorified; exalted from a suffering condition to the glorious state in which he was, as head over all things to the church, to send forth the influence of the Spirit. See Ps. 110: 1. John 14: 16. 16:7-15. Acts 2: 4. Eph. 1: 20-23. 4:8. 40. The Prophet. The Jews were expecting that some one of the ancient prophets would make his appearance at the time of the Messiah, to introduce him and to assist him. |