John 7:53

And every man went unto his own house.— So that this short plain question of Nicodemus's spoiled all their measures, and broke up the council. A word spoken in season how good is it, especially when God gives it his blessing! Our Lord, having perfect knowledge of the designs of the council, left the city, and went to lodge in the mount of Olives, that he might be out of their reach. The first verse of the next chapter is generally, by the best expositors, joined to this; and the particle δε, in that verse, but Jesus went, seems strongly to point out the propriety hereof. See Luke 21:37.

Inferences.—We see how little the greater external advantages can do without the divine blessing, 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 bonds of nature; and how cautiously should we watch against those carnal prejudices, by which even the brethren of Christ were alienated from him!

Our Lord, we see, used 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 further service, except where the good of the church loudly and clearly calls us to make a sacrifice of ourselves. In the course of such service we must expect, especially if we appear under a public character, to meet with a variety of censures. But let us remember, that Jesus himself went through evil report and good report; by some applauded as a good man, by others condemned as deceiving the people. Learn we of our great Master, patiently to endure such injurious treatment; always endeavouring so to behave ourselves, that we may have a testimony in the consciences of men, and in the presence of God, that, after the example of our divine Forerunner, in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Then will our names be had in remembrance, and the honour and reward of our faithful obedience continue, when the remembrance of those who reviled us is perished with them.

We may learn again, from our meek and humble Master, to refer the honour of all that we know and do, to the divine instructions communicated to us, and the divine grace working in and by us; that, seeking the glory of God, we may have the surest evidence that we are truly his. Integrity and uprightness will be a certain security to us against dangerous mistakes in matters of religion. If the light that we already have be faithfully improved, we may humbly hope that more will be bestowed; nor shall we then fail of convincing evidence, that the doctrine of the gospel is of God. For the experience of its power on our hearts, will check our passions, and destroy the prejudices which would prevent the truth from taking place in our minds.
Our Lord was reviled as a demoniac and a lunatic. But, instead of rendering railing for railing, he replied in the words of gentleness and sobriety. Thus should we endeavour to conquer the rudeness of those attacks which we may meet with in his cause; that we may, if possible, remove the prejudices so fatal to those who entertain them, and form men to that equitable and impartial judgment, which would soon turn all their cavils against Christ into admiration, praise, and obedience.
How confident is error in its own decisions, and how vain in its self-applauses! These unhappy people of the Jews imagined themselves, no doubt, exceedingly wise in rejecting Christ, while they blindly took it for granted, that he was the son of Joseph; and had not patience to wait for the authentic history of his miraculous conception. Surely men had need to look well to the force of those arguments, on which they venture their souls by rejecting the gospel.
Our Lord answered their secret reasoning in a manner which might justly have alarmed them; charging them with ignorance of that God, whom they pretended to know, and whom with a presumptuous confidence they claimed as theirs: and would to God it may not be found at last, that many who have appeared most confident of their interest in the Lord, neither know him, nor are known by him! The blessed Jesus, who is the brightness of his glory, and the express image of his person, has the completest knowledge of the Father. May we be so wise, and so happy, as to seek instructions from him; that the eyes of our understanding may be enlightened, and the temper of our hearts proportionably regulated by all the discoveries of the Divine Being which he makes.

How obstinately and desperately hardened were the hearts of those, who, notwithstanding all the proofs which Jesus gave of his divine mission, were yet so far from hearkening to him, as to seek opportunities to destroy him! So dangerous and fatal is the prevalence of error, in such as like not to retain God in their knowledge! How constantly ought we to pray, that God would preserve us from a spirit of delusion, and fill us with such wisdom, that we may know the things belonging to our peace; and, being ready to receive the truth in the love of it, may acknowledge and attend to Christ as sent of God, and as the eternal Son of his love.

With what delight and thankfulness should we listen to the gracious proclamations of Christ, which he made in the temple, John 7:37 and some time after repeated from the throne of his glory, If any man thirst, let him come unto me, and drink:—yea, whosoever will, let him take of the water of life freely, Revelation 22:17. Blessed Jesus, had we been allowed to have prescribed to thee a form of words, in which thy kind purposes towards us should have been expressed, what could we have invented more pathetic, more condescending, or more reviving?—May we thirst for the blessings of thy grace, and, in the confidence of faith, apply unto thee for them; and particularly for those communications of thy Spirit, which are so highly excellent and desirable, and indeed so necessary for us: supply us with them; we entreat thee, supply us in so rich an abundance, that we, in our different spheres, may supply others; that from us there may flow rivers of living water!

Well might such gracious words as those of our Lord, disarm the rage of enemies and persecutors. Let us add our testimony to theirs, and say, Never man spake as Jesus speaks. Let us hear him with calm and thankful attention, while his voice still sounds in his word.

Happy they who know the joyful found! The Pharisees, like deaf adders, stopped their ears to the voice of the charmer, and while they censured the populace as a brutal herd, and gloried in their own superior wisdom, they rejected the counsel of God, rashly judging without serious inquiry, and weakly borne down by vulgar, senseless prejudices against names and places, which is all that the senate of Israel opposes to the solid arguments of Nicodemus. That good man, already considerably improved by his interview with Jesus, was undoubtedly confirmed in his adherence to him by observing the methods of their opposition: and where magistrates arm their authority to overbear argument, they will probably, in the judgment of impartial men, produce a suspicion at least, that they know their cause to be incapable of a rational defence.

REFLECTIONS.—1st, As the inveterate malignity of the chief priests and Pharisees led them to determine the death of Jesus, by popular fury or by form of law; to avoid their devices, he continued in Galilee. They who have obstinately refused the light of truth, have it justly withdrawn from them; and where our enemies rage, and our safety is in danger, it is prudent to depart, and carry that gospel of God to others, which sinners against their own souls reject and persecute, unless the existing church of God would be injured thereby. We have,

1. The conversation which passed in Galilee between Jesus and some of his relations. The feast of tabernacles being at hand, when a great concourse of people would be assembled in Jerusalem:
[1.] They urge him to make his public appearance there, and not stay in that obscure part of the country, but go up to the metropolis, and shew himself and his wondrous works, if really they would bear the test of examination: since this could not fail of getting him disciples among the great men at Jerusalem, and of confirming those he had already made, who would be assembled there on this solemnity. And they suggest that this would be the way most effectually to advance his own reputation and honour, which they sinfully imagined he, like the men of the world, designed. For neither did his brethren believe in him. As he did not answer their expectations in erecting a temporal kingdom, they began to suspect that he was not the Messiah, which they at first hoped; and therefore wanted him to declare himself, and produce his credentials, or go up to Jerusalem, where his pretensions, if false, might be detected. Note; (1.) Many appear at public ordinances to shew themselves; not to ascribe glory to God, but to secure reputation to themselves. (2.) They who want a temporal kingdom, evidently prove that they are faithless followers of Christ.

[2.] Christ mildly replies to their perverse suggestions, My time is not yet come for going up to the feast; but your time is alway ready, you may appear there at any time without any danger; they seek not your lives, as they do mine. The world cannot hate you, because your spirit, temper, and conduct, are but too conformable thereto; but me it hateth, because I testify of it, that the works thereof are evil, which cannot but exasperate those who determine not to part with their beloved sins. Go ye therefore up unto this feast without delay: I go not up yet unto this feast, for my time is not yet full come. Note; (1.) Sinners hate the light of truth, and cannot but be exasperated with those reproofs, to which they obstinately refuse to submit. (2.) Whatever pretences men make for their enmity against the gospel and the preachers of it, the true cause is this, they cannot endure the testimony borne against their evil deeds. (3.) They who go to ordinances with a hypocritical spirit, may never expect the comfort of Christ's presence in them.

2. The journey of Jesus to Jerusalem. He stayed a while longer in Galilee, till his brethren were gone up to the feast; and then, when his time was come, he went himself, not openly, but as it were in secret, that he might give no offence to the ruling powers, who, if he came with a multitude, might interpret it into a seditious design. Note; Though the cause of Christ cannot be carried on without notice, we need not provoke needless opposition: it will come fast enough upon us, if we are faithful.

3. The expectation which was raised of him. The Jews sought him at the feast, and said, Where is he? Some wished to see him out of curiosity; some out of malice, hoping to destroy him; and some out of better motives, expecting to receive some gracious instructions from him. And there was much murmuring among the people concerning him, their sentiments being greatly divided: some said he is a good man, convinced by his miracles, struck with his exemplary life, and influenced by his holy doctrine; others, hardened in infidelity, though they had not one single charge of evil to produce against him, said, Nay, but he deceiveth the people, as if there was some latent imposture under these specious appearances. Howbeit, no man spake openly of him, for fear of the Jews. Whatever good opinion any formed of him, they were very cautious how they spoke their sentiments, it being highly dangerous to appear among his approvers, when those who were in power were known to be the avowed enemies and bitter persecutors of him and his disciples. Note; (1.) Christ's ministers, like himself, must expect to pass through evil report and good report; as deceivers, and yet true. (2.) They who are obstinate in rejecting the truth, will find something to quarrel with in the most spotless characters, and suppose that those who act with the greatest simplicity for God's glory, are carrying on some design of their own.

2nd, When Christ was come up to Jerusalem, about the midst of the feast, we find him, where indeed we might expect to meet him, in the temple, teaching the people. He would shew, that he was neither ashamed of the doctrine he preached, nor afraid of the enemies who threatened him. We are told,

1. The admiration which the hearers expressed at his preaching, saying, How knoweth this man letters, having never learned? Though he had been brought up in none of their schools, he appeared so wise in the scriptures, opened them with such evidence, and reasoned upon them with such force of argument, as could not but astonish them; and probably led some to conclude, that such extraordinary gifts were not attained without diabolical assistance.

2. The reply of Jesus, My doctrine is not mine, but his that sent me. As Mediator, he received his mission, and ability to discharge his office, from his Father, and needed no human assistance, nor advanced ought of his own invention. What he taught was divine in its original, and designed ultimately to advance the glory of God, from whom it came. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself: he that, laying aside his prejudices, as a humble inquirer, comes, desiring to be taught, shall find such evidence in the gospel, as to demonstrate the divine authority of its author; and shall experience such powerful and blessed effects produced thereby, as shall most indubitably prove it to be the word (not of man, but) of God. He that speaketh of himself, seeketh his own glory: an impostor would seek to advance his own reputation and interests, as the false teachers did: but he that seeketh his glory that sent him, as Christ did, and all his faithful ministers do, the same is true, he evidences hereby the simplicity of his heart; and no unrighteousness is in him, no fraud or falsehood in his preaching or designs. They pretended indeed great zeal for the law of Moses, and founded their suggestions of his being an impostor, on the supposition that he violated the sabbath, and taught men to disregard the Mosaical institutions; when in fact, they themselves were living in the grossest violation of the plainest precepts of it: Did not Moses give you the law? and yet none of you keepeth the law. Why go ye about to kill me? purposing to murder him, because of the miracle that he had wrought on the impotent man on the sabbath-day. Note; (1.) They who speak of themselves, without a divine call, and for themselves, with a view to their own honour and advantage, evidently shew the falsehood of their religious pretensions: these God hath never sent. (2.) Many pretend a great zeal for the interests of morality, and a jealousy lest the grace of the gospel should entrench upon them, who live themselves in the open violation of the divine law.

3. The common people, who were really ignorant of the designs of the enemies of Jesus, or at least affected to be so, express their surprise at the accusation which he brought against them. They answered and said, Thou hast a devil; thou talkest as one possessed: Who goeth about to kill thee? They would insinuate that his fears were groundless, the charge unjust, and himself a liar. Let us not wonder, if we suffer the most vile aspersions, are counted madmen, liars, devils. The Son of God was thus reproached before us.

4. Overlooking their perverseness and abuse, our Lord proceeds to vindicate that action which they had so much condemned, and for which they went about to kill him. I have done one work, in healing the impotent man; and ye all marvel, because it was done on the sabbath-day; as if this was inconsistent with the character which he professed as a teacher sent from God. And yet they themselves commonly practised what might much more justly be regarded as a breach of the sabbath, than his healing a cripple by the speaking of a word. Moses therefore gave unto you circumcision, as an ordinance to be observed among them, (not because it is of Moses, instituted by him; but of the fathers, being commanded of God to Abraham long before the days of Moses) and ye on the sabbath-day circumcise a man. If a man on the sabbath-day receive circumcision, that the law of Moses should not be broken; which enjoins it to be performed on the eighth day, whenever that happened; are ye angry with me, because I have made a man every whit whole on the sabbath-day? where they allowed themselves to circumcise and dress a wound on that day, how could they, with any shew of reason, censure him, who, without the least trouble, merely by a word, had cured an object so miserable? Partial judges were they indeed, and justly therefore does he rebuke them, Judge not according to the appearance, with respect of persons, condemning that in him which they allowed in their own countrymen; or, because of the meanness of his outward circumstances, paying a higher respect to the decisions of their own more specious and pompous rabbies than to his; but judge righteous judgment, weighing the real merits of the case without prejudice, and then they would be convinced that their own practice would be a full vindication of his conduct. Note; (1.) Unreasonable and wicked men they are indeed, who censure and condemn others for what they allow, nay, approve, in themselves. (2.) Such is the force of prejudice, that it often blinds the eyes against the most glaring conviction. (3.) We must look farther than appearance, if we would learn the true character of men. (4.) Christ's words and works demand nothing but an impartial examination to prove their excellence.

5. Some of the inhabitants of Jerusalem, to whom the designs of the chief priests and rulers were no secret, were exceedingly astonished at the boldness of Christ's discourse, and wondered that they did not immediately attempt to seize him; suggesting as if their withholding their hands from him gave suspicion that they had changed their sentiments concerning him, and began themselves to think him the Messiah. As for themselves, they could entertain no such imagination, because they knew whence he was: but, when Christ cometh, no man knoweth whence he is; the scriptures having spoken of him as like Melchizedek, whose descent is unknown; as one whose goings forth have been from everlasting, and whose generation none can declare. Their reasoning however was fallacious: for, though these scriptures were true with regard to his divine nature, and his designation to his mediatorial office, it had been expressly determined of whom he should spring, and where he should be born, in respect to his human nature. Note; (1.) God hath restraints upon the hands and hearts of wicked men, and marvellously withholds them from the evil which they design and have an opportunity to perform. (2.) They who mistake the scriptures in essential points, err most dangerously, as they support themselves in their own imagination with the conceit of divine authority.

6. Christ replies to these cavils. It was true, they knew his earthly descent; their grand mistake lay in not looking higher, to his original from above, and his mission from God. I am not come of myself, assuming this honour; but he that sent me is true, and all his promises made of and to the Messiah; whom ye know not; for, though they speculatively believed in one eternal Jehovah, they did not truly and experimentally know him; but I knew him, his perfections and purposes; for I am from him, by essential emanation; and he hath sent me, in the character of Mediator, to accomplish the salvation of his faithful saints.

7. Very different were the effects produced upon his hearers. Some were highly incensed by his declarations, and would have instantly seized him; but they were under a divine restraint; the sacred time to finish the atonement not being yet come. Others, especially of the common people, struck with what they heard and saw, could not withhold from expressing their persuasion that this must be the Christ: for it could not be conceived, whenever he came, that he would do greater miracles than Jesus wrought. Note; (1.) Though the enmity of wicked men be ever so great against us, it is a comfortable consideration that they can do nothing without a divine permission; and all their power or policy must prove abortive to oppress the faithful ministers of Christ, who bear testimony to his truth, unless he be pleased to suffer it for a time. (2.) They who receive the gospel of Jesus, are in general such as man despiseth, as being of the poor and unlearned multitude. What therefore the world accounts their reproach, that they are chiefly followed by such, the ministers of the gospel should esteem their honour.

8. The Pharisees and rulers, jealous lest his credit and influence with the people should increase, could not hear these murmurs without indignation, and therefore immediately dispatched officers to arrest him, and to bring him before the sanhedrim. Note; Wicked instruments will not be wanting, where power is in the hands of persecutors.

9. Christ, who knew what was plotting against him, addressed the officers and people, saying, Yet a little while am I with you, and till that time was expired, all their malicious attempts were impotent: and then I go unto him that sent me, to my Father, from whom I came. Ye shall seek me; when your calamity comes, you will wish for the Messiah; and shall not find me, nor obtain the least relief or respite, looking for help from heaven in vain: and where I am, thither ye cannot come, banished for ever from that glory where I am. Though Christ's human nature was on earth, he was still in his divine nature enthroned in light. Note; (1.) It is too late to cry for mercy, when it is the time of judgment. They who reject the Saviour upon earth, and die faithless and impenitent, must never hope to be with him where he is, in heaven. (2.) A little while will deliver the faithful out of all their troubles. Let us therefore patiently endure. The time is short.

Lastly, mistaking his meaning, they bewildered themselves in idle and vain reasonings whither he would go, that they should not find him; whether among the dispersed Jews, or among the Gentiles; as if he could find no disciples among those, who were judges of his pretensions; or as defying him to go where they could not follow him.
3rdly, The officers returned without executing their commission, and Jesus went on in the public exercise of his ministry. We have,
1. His discourse on the last day of the feast, when a vast concourse attended at the temple, and they used with great solemnity to draw water from the pool of Siloam, and pour it out with great rejoicings: on which he took occasion to speak of himself as the living water. He cried, If any man thirst, let him come unto me, and drink. Earnest to invite poor sinners to partake of his rich grace, he lifted up his voice aloud, and urged them to come to him and be happy. The invitation is general, to any man that thirsts: and none can truly come to Christ but those who feel their want of him, and therefore hunger and thirst after him and the holiness which he has to bestow: to such Christ is a fountain of living waters, refreshing and satisfying the longing desires of their souls. He that believeth on me, as the only Saviour, and reposes his entire confidence on my all-sufficiency to supply his every want, as the scripture hath said, out of his belly shall flow rivers of living water; such an abundance of spiritual gifts, graces, and consolations, shall be bestowed upon him, that, like a perpetual and copious fountain, they shall flow forth in streams of righteousness, and diffuse blessings on every side, Isaiah 41:18; Isaiah 43:20; Isaiah 44:3.Joel 2:28.

2. The evangelist explains the meaning of Christ's words. This spake he of the Spirit, which they that believe on him should receive, in a more abundant and glorious manner than had been ever vouchsafed before: for the Holy Ghost was not yet given, in that most plentiful effusion of his divine influences which was promised, Joel 2:28 because that Jesus was not yet glorified: and it was needful that he should first pass through his state of humiliation, and enter into his glory; when on the day of Pentecost the most astonishing out-pourings of the Spirit should attest the Saviour's exaltation; and not only the miraculous powers communicated by him should evidence the divine authority under which the apostles acted; but the strongest demonstrations of his power should accompany their preaching; and under the gospel dispensation the souls of those who were converted, should be filled with the largest measures of light, holiness, and joy.

3. The people were divided greatly in their sentiments concerning Christ. Many, struck with his divine teaching, could not help expressing their persuasion of his mission from God, as one of the prophets risen from the dead, as a forerunner of the Messiah. Others went farther; thinking him not the harbinger, but the king Messiah himself. But others, prejudiced by their national pride and false notions of the Messiah, objected that he came out of Galilee, whereas Christ was to descend from the lineage of David, and to come from Bethlehem, the residence of David's ancestors; as he did, though they knew it not. Thus, while the sentiments of the people were divided, the officers and his enemies, though they would fain have arrested him, were restrained by a divine power, and offered him no violence. Note; (1.) The gospel of Christ often creates great divisions; for, though it breathes nothing but peace, they who refuse to receive the truth, cannot but oppose it. (2.) Many flatter themselves that they have right on their side for want of examining into facts and evidence, when their conclusions would often be found utterly unsupported.

4thly, While the chief priests and Pharisees, as in duty bound, should have been in the temple, leading the devotions of the people, we find them maliciously consulting how to destroy the Lord of that sacred place, for which they professed so high a veneration.
1. The officers returned without the prisoner, and are sharply questioned, why they have not executed their orders. They honestly acknowledged that they could not; they were so overawed with the majesty of Jesus, and with the power and evidence of his discourse, that their hearts failed them. Never man spake like this man. Note; There is a power accompanying the preaching of the gospel, which has often disarmed the rage of the bitterest enemies, and made those bow down before the word of truth, who came to disturb the preacher.

2. The Pharisees with indignation upbraided them with their weakness. Are ye also deceived? Can men of your sense and rank be imposed on by such a delusion? Have any of the rulers, or of the Pharisees, believed on him? men of the greatest abilities, fashion, and reputation; the wisest and most devout? but this people, who knoweth not the law, the vulgar herd, are cursed, abandoned of God to every impostor, and through their ignorance of the law unable to judge of his pretensions. Note; (1.) Few of the rulers and Pharisees, the great men, and few of the self-righteous devotees who value themselves on their own goodness, ever embrace the gospel in its power. (2.) Many are prejudiced against the gospel, because they see the profession of it is unfashionable, and not the way of this world's preferment. (3.) It is common with this world's wise men to treat the poor disciples of Jesus as an ignorant, contemptible, deluded set of creatures; yet to the babes hath God revealed, what they, who boast of their superior wisdom, never knew. (4.) The causeless curse will not fail, but upon the head of him that utters it.

3. Nicodemus, who had visited Jesus by night, Ch. John 3:2 and was secretly a disciple, could not hear those infamous and unjust reflections, unmoved; and therefore, assuming courage, he remonstrated against their unreasonable and illegal manner of proceeding. They condemned unheard, contrary to all rules of justice and equity; whereas, at least, they should have given Christ an impartial hearing, and examined thoroughly into facts, before they decided on the merit of the case. Nothing could be more sensible and just than the maxim, but it does not appear that any seconded or supported the motion. Note; (1.) Christ has some who dare own his cause, even among the great and noble. (2.) It is highly wicked and unjust to condemn any man till he has had a fair hearing, and liberty to speak in his own defence.

4. Instead of refuting the force of his argument, they fell to reviling; Art thou also of Galilee? A disciple of this despicable Galilean? Search, and look; for out of Galilee ariseth no prophet. They concluded that Jesus had been born in Galilee, because he had made it his chief abode; and as false was their assertion concerning the scriptures; for Jonah was of Galilee, and probably Nahum and Elijah also. Note; (1.) It is a sure sign of a bad cause, when men have recourse to abuse in the stead of argument. (2.) Many confidently appeal to the scriptures, as if it was the same thing to assert and prove; but we must examine for ourselves, and not take the scripture upon trust.

5. Hereupon the council separated, and each retired to his own home, unable to answer Nicodemus, and ashamed to proceed farther, where the injustice was so glaring. Note; One faithful man, who dares make a stand for Christ, will often silence and confound a whole company of gainsayers.