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But goes up afterwards in a private Way. ** Sect. 98. the World cannot hate you (e), because it is on hate you ; but me it hateth, u Principles of carnal Wisdom that you act, and so

ő because I testify of it, that

o the Works thereof are evil. V1.7. have nothing in your Conduct that may draw upon

you any particular Opposition ; but me it bates,
not on' Account of any ill Action which I have
committed, but because from a Zeal for Truth,
and a Desire of its Reformation, I bear my Testi-

mony concerning it, that its Deeds are evil.
8 Do you therefore go up to this Feast, when- & Go ye up unto this
ever you please, without waiting for me ; and this Feast for my 'Time is

Feast: I go not up yet unto
acquiesce in what I now tell you, that I do not not yet full come.
as [yet] go up to this Feast (f); for that which
I judge my most convenient Time of doing it, is
not yet fully come, nor do I need to be directed
by you in my Conduct, on such Occafions as

9 Now when he had said these Things unto them, w

9 When he had said thefe

Words unto them, he abode he continued [fill] in Galilee for a few Days longer: Aill in Galilee. 30 But when bis Brethren or Kindred were gone 10 But when his Bre

up, then be alfo himself went up to the Feast (8), thren were gone up, then not publickly with a Train of Attendants, as he Feast, not openly, but as it

went he also up unto the had often done (b), but alone, and as it were in were in secret

secret, as privately as he could.
m The Yews therefore, not seeing him appear 11 Then the Jews fought
as usual, fought for bim at the Beginning of the him at the Feast, and said,

Where is he?
Feast, and said, What is become of Jesus, and

wbere .
(e) The World cannot hate you. I These Words, gentle as they may appear, contain a molt
awful Insinuation, that these his kinsmen were Persons governed entirely by Carnal Views,
and therefore destitute of the Love of God, and all well-gcounded Hope from him..
. (f) I do not (yet) go up to this Feaft.] The Reader may observe, that I inclose the Word:
(yet), which answers to 8nw in the Original, in Crotchers'; and the Reason is, because i'do
indeed doubt, whether it was in the olšeft Copies. And this Doubt arises, not merely from
Porphyry's objecting against this, as a Falhood; (for frequent Experience has taught us, how
little the Enemies of Christianity are to be trusted in their Representations of Scripture ;) but
from observing, that y erom, and the other most antient Fathers, who reply to that Objec-
tion, do not found their Answer, on his citing the Paflage wrong, but, as they justly might,
on the Intimation our Lord gave, of his intending shortly to go to the Feaft, in that Expref.
fion, My. Time is not yet fully come. It is a glorious Testimony to the unblemished Inte
grity of our Lord's Character, that so cunning and inveterate an Enemy was forced to have
Recourse to such mean and ridiculous Methods of aspersing it. See Dr. Mill on this Text,
and Cleric. de Arte Criticâ, part. iii. pag. 232.

(8) He also went up to the Feaft.] Our Lord might know of fome Circumstance of partio cular Danger, which might have rendered his going up at the usual Time, and with this Company, unsafe, and therefore improper.

(b) Not publickly with a Train of Attendants, &c.) I look on this, as a most certain Argument, that the Story in Luke ix. 51, - 56. cannot (as moft Commentators: suppose,) relate to this Journey ; since it is fo evident, he was then attended with a numerous Train of Followers. Compare Note (a), pag. 37.

(0) Where

not hate you. There were perfons governedded Hope from him. Word

great John VII.

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The Jews are divided in their Sentiments about him. 45

where is be? or what can have prevented his com- Sect. 98.

ing up to the Feast (i)? 12 And there was much And there was in the mean. Time a great 12 murmuring among the Peo

O Murmuring among the People concerning him; for
ple concerning him: for
fome said, He is a good fome faid, (as they had, from the whole Tenour
Man: others said, Nay, but of his Life, the utmost Reason to conclude,).
be deceiveth the People. Seirely. (k) be is an eminently pious and a good Man:

But others, under the Force of strong Prejudices,
fufpected the worst, and said, Nay, that cannot
be; but be certainly seduces the ignorant Populace,
however he comes by this Power of doing it; and
the wiseft Part of Mankind must see, that he will
undoubtedly at last draw his Followers into Ruin,

as some other Impostors have lately done. (See
13 Howbeit. no Man Acts v. 36, 37.). Thus they privately debated 13
Spake openly of him, for the Matter; bowbeit' no one, that thought favour-
fear of the Jews.

ably of him, fpoke his Mind with Freedom con-
cerning bim (1),. for fear of the Rulers among the
Jews, who were jealous of his growing Fame,
and looked with a very malignant Eye on all who
took any peculiar Notice of Jesus.


IMPROV E M E N T. E see how little the greatest external Advantages can do, without John vii. so, VV the Divine Bleffing, when some of the nearest Relations of Christ himself, by whom he had been most intimately known, were not prevailed upon to believe in him. Who then can, wonder, if some remain incorrigible in the most regular and pious Families? How much more valuable is, the Union to him, which is founded on a cordial and obedient Faith; than that which arose from the Bands of Nature?: and how cau


valuable is the Uni molt regular and pious can wonder, if some sempre

(i) Where is he? or what can have prevented his coming up to the Feast?). If our Lord' had absented himself from the two preceding Feafts, (which perhaps the Expoftulations of his Brethren, ver. 3, 4. may imply,) there was yet an obvious Reason for the Sürprize, which this Question expresses-;, for undoubtedly our Lord used generally to attend on these Occasions. . See Vol. i. pag. 516. Note: (b).

(k) Surely. It is possible, as our Transators have supposed, that the Word ofi here may: be only an Expletive; but to me it seems probable, that it may not improperly be rendered Jurely, or truly, which is accordingly the Sense that I have sometimes given it. We Thould not, I think, unnecessarily conclude a Word to be quite insignificant in any Writerr of Credit and Character, especially in the Sacred Penmen.

H) No one, that thought favourably of him; &c.] The Reason afterwards given renders ; such a Reftriétion absolutely necessary. Those that thought contemptibly of Chrift,, might have fpoken their Minds as freely as they pleased.

46 Reflections on the Treatment we may expect from the World. Sect. 98. tiously should we watch against those carnal Prejudices, by which even V N the Brethren of Christ were alienated from him.i Ver. 1, 8. Our Lord, we see, ufed a prudent Care to avoid Persecution and Danger,

till his Time was fully come ; and it is our Duty to endeavour by all wise and upright Precautions to secure and preserve ourselves, that we may have Opportunities for farther Service.

In the Course of such Service, we must expect, especially if we appear

under a publick Character, to meet with a Variety of Censures; but let Ver. 12. us remember, that yesus himself went thro' evil Report, and good Report;

by some applauded as a good Man; but by others, and those the greater Part of his Countrymen, condemned as deceiving the People. Let us learn of Christ patiently to endure such injurious Treatment; and endeavour to behave ourselves so, that we may have a Testimony in the Consciences of Men, and the Prelence of God, that, after the Example of our great Master, in Simplicity and godly Sincerity, not with fleshly Wisdom, but by the Grace of GOD, we have our Conversation in the World: (2 Cor. i. 12.) Then will the Honour and Reward of our faithful Obedience continue, when the Memories of those that reviled us are perished with them.

CHRIST going up privately to Jerusalem at the Feast of

Tabernacles, vindicates his Conduct, and farther urges
- the Proofs of bis Divine Mision. John VII. 14,---24.
· JOHN VII. 14.

JOHN VII. 14. Sect. 99. T HUS were the Jews divided in their Senti- Now about the midst ments about our blessed Lord, and tho they

of the Feast, Jesus John VII. eagerly enquired after him, yet knew not where to

went up into the Temple,

and taught.
find him; but now in the Midst of the Feast of Ta-
bernacles, about the third or fourth Day, Yesus
went up to Jerusalem, and entered publickly into

the Temple, and taught the People, who were in
15 vaft Multitudes assembled there. And the Yews 15. And the Jews mar-
who heard him, were amazed, saying, How does velled, saying, How know.

eth this Man understand Letters (a)? or how comes


. he

fa) How does this Man understand Letters?] I see no Reason to believe, that our Lord adorned his Discourses with Quotations from, or References to, the Writers that were then most celebrated for their Learning, or shewed any extraordinary Acquisitions in History, Antiquities, &c. The Evangelists have given us no Specimen of that Kind; and it is certain, that foreign Literature was then in great Contempt among the Jews. The Words


He preaches openly, and shews that his Do&trine is from GOD. 47 eth this Man Letters, hav- he to be so well acquainted with Sacred Literature, Sect. 99. ing never learned as to be able thus expound the Scriptures, and w

to apply himself to us with such Gracefulness and son

with such Gescefulnere and John VII. Propriety, having never learned these Arts of Ad->

dress at any Place of publick Education ?
to Tefue answered them. Hesus answered them, and said, There is no 16
and said, My Doctrine is such Reason why you should wonder at this; for
not mine, but his that sent my Doctrine, or that which I now teach you, is

not mine own Invention, or what I have learnt
by any common Method of Enquiry; but it is

entirely his that fent me, and I learned it by im-
17. If any Man will do mediate Inspiration from him. And if you 17
his Will, he thall know of desire rightly to enter into the Evidences of it.
the Doctrine, whether it be
of God, or whether I

you must make it your great Care to maintain an fpeak of myself.

honest and religious Temper ; for if any one be re-
folutely determined to observe the Dictates of my
Heavenly Father, and to do bis Will (6), tho’ever so
contrary to the Impulse of a corrupt Nature, be
fball then quickly understand, whether my Doctrine
be of GOD, or whether I speak it of myself ; for the
Evidence is plain to an honest Mind, and the
Correspondence which such a truly good Man
will find between the whole System of my Doc-
trine, and his own inward Experience, will be

unto him instead of a thousand speculative Argu18 He that fpeakech of ments. In the mean Time, you might ob- 18 himself, seeketh his own serve fomething, even in the very Manner of . Glory: but he that seeketh

my teaching, fufficient to convince you that I am
.no Impostor ; for he that, in such a Circumstance,
and with such Pretensions, speaks of himself, with-
out any Divine Commission, will govern himself
by Secular Views; and a fagacious Observer will
foon see, that he is seeking his own Glory and Inte-
reft, even under the most self-denying Forms ::
But he that in the whole of his Conduct thews,


undoubtedly refer to our Lord's great Acquaintance with the Scriptures, and the judicious and masterly Manner in which he taught the People out of them, with far greater Majesty, and nobler Eloquence, than the Scribes could attain to by a learned Education. See Marki.. 22. and Mat. vii. 29. Vol. i. pag. 299. Note (8).

(6) Be determined to do his Will.] This seems to be the Import of those Words, Jean Tas Jeanud aulo TOSES. (See Seet. 22. Note (a). Vol. i. pag. 127.)- This important Passage seems an express Declaration, that every upright Man, to whom the Gospel is proposed, will see and own the Evidence of its Divine Authority ; which indeed might reasonably have: been concluded, from the awful Judgment pronounced on those, who presume to reject it.

(c). Na

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48 They seek his Life for a Miracle wrought on the Sabbath : Sect. 99. that he seeks the Glory of God, as of him that he de- his Glory that sent him, the c lares to have sent him, gives great Reason to believe,

same is true, and no Un. John VII.

righteousness is in him.

a to that he is true and sincere in that Declaration, and there is no Unrighteousness or Imposture in bim (C).

But your Character is the very Reverse of 19 Did not Moses give this, and you cannot but know it in your own you the Law, and yet none Conscience: For let me upon this Occasion call w

11 of you keepeth the Law ?

Why go ye about to kill you to reflect on your own Conduct, and appeal me? to that: Hath not Mofes given you the Lau, and do you not eagerly contend for its Divine Original? and yet none of you observes the Law, that he has given you. If you deny the Charge, let me remind you of that grand Precept, “ Thou shalt " not kill,” and then ask you, Wherefore do you go about to kill me, tho' an innocent and upright Person, who am come to bring you a most important Message from God?

This Jesus said with Reference to what he 20 The People answered knew to be the secret Design of some of his and said, Thou halt a Devil:

who goeth about to kill Hearers, who were even then plotting his De- there? struction ; but the Multitude, who were not aware of it, ignorantly and rudely answered and said, Surely thou art posessed, and distracted (d), to talk thus; dost thou not safely travel from Place to Place, and appear in our most publick Assemblies, even bere at Jerusalem, and who goes about or desires to kill thee ? Yesus referring to the Design, which he knew ..21 Jesus answered and

said unto them, I have done some of them had, of renewing their Prosecu- oneWork, and ye all marvel. tion against him as a Sabbath-breaker, because he had commanded the Disabled Man at the Pool of Bethesda to carry his Bed on that Day, (compare John v. 16. Vol. i. pag. 288.) answered in the genileft Manner, and said unto them, I have some Time



(C) No Unrighteousness or Imposture in him.] The Word adaxia, in this Opposition to annons, must signify Imposture. Yet I think it the fairest Way to translate the original Words in all their Extent, and content myself with suggesting in the Paraphrase those Limitations, which the particular ConneXion requires.

(d) Thou art porlessed, and distracted.] So some of them express it, John X. 20. He hath a Devil, and is mad: Which plainly Thews, (as many have observed, that they thought, some of the worst Kind and Degrees of Lunacies proceeded from the Agency of some Dæmon; as many considerable Greek Writers plainly did. See Bos, Exercit. pag. 41,-43. But it can never be argued from hence, that Polefion and Lunacy are universally Synonymous Terms. When joined together, they seem to lignify different Things; the former being put for the Cause, and the latter for the Effect."

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