Observations on the doctrine ST. JOHN. of a particular providence. respect to my son, all is complete. In that hour the fever, || necessities of the present case could not admit. Thus while (non chomah, o nugaros,) left him, and he desired water to drink." Schoetgen very properly remarks ovum ovo non majus simile est, atque hæc fabula narrationi evangelicæ, one egg is not more like to another, than this fable to the evangelical narration." Verse 54. This second miracle] The first miracle which Christ performed was in this same city of Cana, just after his baptism; and this second, took place after his arrival here from Jerusalem; whence, we have seen, he was driven by the persecution raised against him by the Scribes and Pharisees. By construing the word way, again, with exbwr, he came, that confusion which is evident in the common version, is entirely removed. Bishop Pearce says, "It seems probable to me, that John when he wrote this verse, either joined the word way to twv, as he had done in ver. 46. or, meant that it should be so joined in the construction." John does not mention here, the miracles which our Lord did at Capernaum on his first journey, chap. ii. 11. nor those which he did at Jerusalem on the feast of the pass-over. See chap. ii. 12. Luke iv. 23. 'There are several particulars in the preceding history of the Samaritan woman, which confirm the doctrine of a particular providence, and shew how God manages the most common occurrences in order to accomplish the designs of his mercy and love. The gospel must be preached to the Samaritans: this is God's purpose; and in this case, the wrath of man is caused to praise him. 1. Christ finds it necessary to quit Judea because of the persecution raised up against him by the Scribes and Pharisces, ver. 1–3. How worthy of admiration is that divine providence that presses every thing into the accomplishment of its own designs! The doctors of Jerusalem oblige the Saviour to leave their city; and a simple woman persuades all the inhabitants of a Samaritan city to open their gates and their hearts, and intreat the Redeemer of the world to enter in. 2. Christ must pass through Samaria, ver. 4. He was so situated in Judea, that he could not reach Galilee, except through Samaria, without taking a large circuit; which the he appears to fly only from the fury of his persecutors, he is in reality seeking the lost, and fully accomplishing the work he came into the world to perform. 3. Christ being weary finds it necessary to sit down to rest himself by Jacob's well, ver. 5, 6. spent with fatigue and hunger. How energetic was this fatigue! how active was this rest! Nothing can happen to Christ in vain-nothing can turn him out of the way of his mercy-his great work he continues to carry on without the smallest interruption, where we would have thought it must have been necessarily suspended. 4. The disciples are obliged to go to the city to buy victuals, ver. 8. and Jesus was left alone-even this circumstance, was not only favourable to the conversion of the Samaritan woman, but even essentially necessary, as without it, she could not have had that opportunity of conversing freely with our Lord; nor would it have been proper for him to have made that discovery of himself in their presence, which we find he did, during their absence. See the note on ver. 26. 5. The Samaritan woman is induced at that very time to go and draw water. Even so small a circumstance as this, becomes a necessary part in the economy of her salvation. There is not a circumstance in our life-not an occurrence in our business, but God will make subservient to our salvation, if we have a simple heart and a teachable spirit. The steps of a good man especially, are ordered of the Lord: and while he acknowledges his Maker in all his ways, he will direct all his steps. A proper consideration of this great truth will produce both confidence and humility. 6. But this blessed doctrine may be abused; for some may suppose that God always acts according to a fixed necessity, through which, whatsoever was, is, or will be, has had its eistence, mode of being, operation, and direction, according to predetermined irrevocable laws. This system makes God himself the necessary agent of eternal fate, as it supposes him to be constantly employed in doing what eternal necessity obliges him to perform; and thus his infinite freedom is bounded or acted upon by uncontrolable necessity. Perdition is not farther from glory, than necessitating decrees are from a particular and gracious providence, by which the means of salvation are placed within the reach of every human being. CHAPTER V. The man who had been diseased thirty-eight years, healed on the Sabbath day, 1-9. The Jews cavil, persecute Christ, and seek to kill him because he had done this cure on the Sabbath, 10-16. Our Lord vindicates his conduct, and shews from the testimony of the Father, the Scriptures, John the Baptist, and his own works, that he came from God, to be the light and salvation of the world, 17-39. He reproves the Jews for their obsti nacy, 40. hatred to God, 41, 42. pride, 43, 44. and disbelief of their own law, 45-47. The pool of Bethesda, and A.M. 4031. A. D. 27. An. Olymp. CCI. 3. A FTER this there was a feast | ° market a pool, which is called in the of the Jews; and Jesus went up Hebrew tongue Bethesda, having five to Jerusalem. porches. 3 In these lay a great multitude of impotent * Lev. 23. 2. Deut. 16. 1. ch. 2. 13. Neh. S. 1. & 12. 39. Or, gate. By the sheep market] Rather gate; see Neh. iii. 1, 32. xii. 39. This was in all probability the gate through which the sheep were brought, which were offered in sacrifice in the temple. A pool] Bp. Pearce thinks the word xoxuunga should be translated bath, and that this place was built for the purpose of bathing and swimming in. He observes that xoveBay signifires to swim, in Acts xxvii. 43. In proof of this, he cites three of the old Itala, which have natatoria, a bathing or swimming place. Bethesda] This word is variously written in the MSS. and Versions: Bezatha-Bethzatha-Betzetha--Belzetha—Belzatka NOTES ON CHAP. V. Verse 1. A feast] This is generally supposed by the best critics, to have been the feast of the Pass-over, which was the most eminent feast among the Jews. In several excellent MSS. the article is added, ʼn togt", THE feast, the grand, the principal festival. Petarius supposes that the feast of Purim, or lots, is here meant; and one MS. reacts noxnvotnya, the feast of Tabernacles. Several of the primitive Fathers believe Pentecost to be intended; and they are followed by many of the moderns, because in chap, vii. 2. mention is made of the feast of Tabernacles, which followed Pentecost, and was about the latter end of our September; and in chap. x 22. mention-Berzeta: and many have Bethsaida. But the former readis made of the feast of Dedication, which was held about the latter end of November. See Bp. Pearce. See chap. x. 22. Calmet however argues, that there is no other feast with which all the circumstances marked here so well agree, as with the Pass-over: and Bp. Newcome, who is of Calmet's opinion, thinks Bp. Pearce's argument concerning the suc cession of the feasts, to be inconclusive; because it is assumed, not proved, that the three feasts which he mentions above, must have happened in the same year. See much on the same subject in Bp. Newcome's notes to his Harmony, p. 15, &c. Lightfoot has observed, that the other Evangelists speak very sparingly of our Lord's acts in Judea. They mention nothing of the Pass-overs from our Lord's baptism till his death, excepting the very last but John points at them all. The first he speaks of, chap. ii. 13. the third, chap. vi. 4. the fourth, chap. xiii. 1. and the second in this place: for although he does not call it the Pass-over, but a feast in general; yet the circumstances agree best with this feast and our Lord's words, chap. ir. 35. seem to cast light on this subject. See the note there. | Verse 2. There is] This is thought by some, to be a proof that John wrote his Gospel before the destruction of Jerusalem; and that the pool and its porticoes were still remaining. Though there can be little doubt, that Jerusalem was destroy- || ed many years before John wrote, yet this does not necessarily imply, that the pool and its porticues must have been destroyed too. It, or something in its place, is shewn to travellers to the present day. See Maundrell's Jour. p. 108. But instead of 15, 1s, both the Syriac, all the Arabic, Persic, Armenian, and Nonnius, read ", was; which is to me some proof, that it did not exist when these versions were made; and that the pool which is shewn now, is not the original. ing is the genuine one. Bethesda, or according to the He- Verse 3. Blind, halt, withered] To these the Coder Beza, three copies of the Itala, and both the Persic, add agaλutixv, paralytic: but they are probably included among the withered. Waiting for the moving of the water.] This clause, with the whole of the fourth verse, are wanting in some MSS. and Versions, but I think there is no sufficient evidence against their authenticity. Griesbach seems to be of the same opinion; for though he has marked the whole passage with the notes of doubtfulness, yet he has left it in the text. Some have imagined that the sanative virtue was communicated to the waters by washing in them the entrails of the beasts the which were offered in sacrifice; and that the angel meant no more, than merely a man sent to stir up from the bottom this corrupt sediment, which being distributed through the water, pores of the person who bathed in it, were penetrated by this matter, and his disorder repelled! But this is a miserable shift to get rid of the power and goodness of God; built on the merest conjecture, self-contradictious, and every way as unlikely as it is insupportable. It has never yet been satisfactorily proved, that the sacrifices were ever washed; and could even this be proved, who can shew that they were washed in the pool of Bethesda ? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven that can do this. Had only one kind of disorders been cured here, there might have been some countenance for this deistical conjecture-but this is not the case and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God; or take the desperate flight of an infidel, and thus get rid of the passage altogether. Philo, nor any of the Jewish authors mention this pool; so that it is very likely, that it had not been long celebrated for its healing virtue; and that nothing of it remained when those authors wrote. Certain season] This probably refers to the time of the feast, during which only this miraculous virtue lasted. It is not likely that the angel appeared to the people-his descent might be only known by the ebullition caused in the waters. Was not the whole a type of Christ? See Zech. xiii. 1. He is the true Bethesda, or house of mercy, the fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness; unto which all the diseased may come, and find health and life eternal. Verse 5. Iad an infirmity thirty and eight years.] St. Chrysostom conjectured that blindness was the infirmity of this person: what it was, the inspired writer does not sayprobably it was a palsy: his case was deplorable-he was not able to go into the pool himself, and he had no one to help him; so that poverty and disease were here connected. The length of the time he had been afflicted, makes the miracle of his cure the greater. There could have been no collusion in this case: as his affliction had lasted thirty-eight years, it must have been known to multitudes; therefore he could not Verse 4. Angel] “Of the Lord,” is added by AKL. about 20 others, the Ethiopic, Armenian, Slavonic, Vulgate, Anglosaron, and six copies of the Itala; Cyril and Ambrose have also this reading. If this reading be genuine, and the authorities which support it are both ancient and respectable, it de-be a person prepared for the occasion. All Christ's miracles stroys Dr. Hammond's conjecture, that by the angel, a messenger only, sent from the Sanhedrin, is meant, and that these cures were all performed in a natural way. Those who feel little or none of the work of God in their own hearts, are not willing to allow that he works in others. Many deny the influences of God's Spirit, merely because they never felt them. This is to make any man's experience, the rule by which the whole word of God is to be interpreted; and consequently to leave no more divinity in the Bible, than is found in the heart of him who professes to explain it. Went down] Karfa, descended. This word seems to imply, that the angel had ceased to descend, when Jolm wrote. In the second verse, he spoke of the pool as being still in existence; and in this verse, he intimates that the divine influence ceased from these waters. When it began, we know not; but it is likely that it continued no longer than till the crucifixion of our Lord. Some think that this never took place before, nor after this time. Neither Josephus, have been wrought in such a way, and on such persons and occasions, as absolutely to preclude all possibility of the suspi cion of imposture. Verse 6. Wilt thou be made whole ?] Christ, by asking this question, designed to excite in this person faith, hope, and a greater desire of being healed. He wished him to reflect on his miserable state, that he might be the better prepared to receive a cure, and to value it when it came. Addresses of this kind are always proper from the preachers of the gospel, that the hearts, as well of hardened, as of desponding sin ners, may be stirred up to desire and expect salvation. Do you wish to be healed? Do you know that you are under the power of a most inveterate and dangerous disease? If so, there is a remedy-have immediate recourse to the physician. Questions of this kind, are frequently asked in the secret of our souls, by the inspirations of God's Spirit. Happy those who pay attention to them, and give right answers. Verse 7. Sir, I have no man] Na, Kugi" Yes, Sir; but a he takes up his bed and walks. whole, the same said unto me, Take A.M.4081. up thy bed, and walk. 12 Then asked they him, What man A. D. 27. An. Olymp. CCI. 3. 8 Jesus saith unto him, Rise, take up thy is that which said unto thee, Take up thy bed, bed, and walk. and walk? Matt 9. 6. Mark 2. 11. Luke 5. 21. ch. 9. 14.— Exod. 20. 10. Luke 6. 2. & 13. 14. Or, from the multitude that was. Matt. 12. 45. Jer. 17. 21, &c. Matt. 12. 2. Mark 2. 24. & 3. 4. Neh. 13. 19. I have no man:"-this is the reading of C*GH, fourteen others, both the Syriac, latter Persic, Arabic, and Chrysostom. Reader, be thankful to God for health and outward comforts. When long affliction has been allied to deep poverty, how deplorable is the state! ch. 8. 11. a poor man, and if he had left his bed, he might have lost it; and he could not have conveniently watched it till the next morning. 2. Christ shewed by this that he was Lord of the sabbath: see Matt. xii. 8. 3. This was not contrary to the spirit of the law: the sabbath was made to honour God in, and this was a public monument of his power and goodness. 4. It was consistent with the wisdom of Christ to do his mi of people; and especially in Jerusalem, which was the capital of the country, and the centre of the Jewish religion: and this very circumstance of the healed man carrying his bed on the sabbath day, must call the attention of many to this matter, and cause the miracle to be more generally known. Verse 8. Rise, take up thy bed, and walk.] Jesus speaks here as God. He speaks in no name but his own, and with an authority which belongs to God alone. And what is the conse-racles so, that they might be seen and known by a multitude quence? the man became whole immediately :—and this sudden restoration to health and strength, was an incontestible proof of the omnipotence of Christ. It has been remarked, that our Lord after having performed a miracle, was accustomed to connect some circumstance with it, which attested its truth. After the miracle of the five loaves, he ordered the fragments to be collected, which were more in quantity than the loaves themselves, though several thousands had been fed. When he changed the water into wine, he ordered some to be taken first to the steward of the feast, that he might taste and bear testimony to its genuineness and excellency. When he cured the lepers, he commanded them to shew themselves to the priests, whose business it was to judge of the cure. So here, he judged it necessary, after having cured this infirm man, to order him not only to arise, but to take up his bed, and walk, which sufficiently attested the miracle which he had wronght. God's work is ever known by its ex-gin. cellence and good effects. Verse 11. He that made me whole, &c.] The poor man reasoned conclusively :-He who could work such a miracle, must be at least the best of men: now a good man will neither do evil himself, nor command others to do it: but he who cured me, ordered me to carry my bed, therefore there can be no evil in it. Verse 13. Jesus had conveyed himself away] Or, had withdrawn himself. And this he might easily do, as there was a crowd in the place. Some think the words indicate, that Jesus withdrew on seeing a multitude in the place, i. e. raising a tumult, because of the man's carrying his bed. See the mar He had not yet finished his work, and would not expose himself to the envy and malice of the Jewish rulers. Verse 9. The same day was the sabbath.] Mr. Toynard Verse 14. Jesus findeth him in the temple] The man being supposes that this miracle was wrought on the 11th of conscious, that it was through the mercy of God that he was Nisan, the sabbath before the Pass-over, which was cele- restored, (though he did not as yet know distinctly who Christ brated the 14th of Nisan, or 25th of March. But why did was) went to the temple to return thanks to God for his cure. our Lord command this man to carry his bed on the sab- Whether this was on the same day, or some other, does not bath, as the law prohibited all servile work, and especially distinctly appear: it was probably the same day, after he had the carrying of burthens? See Exod. xx. 8. Jer. xvii. 21. || carried home his couch. How many, when they are made Neh. xii. 15. To this it may be answered, 1. The man was well, forget the hand that has healed them! and instead of Christ vindicates his miracle A. M. 4051. A. M. 4031. A. D. 7. 15 The man departed, and told the || sabbath, but said also that God was An. Olymp. Jews that it was Jesus, which had his Father, making himself equal with An. Olymp. made him whole. CCI. 3. 16 And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. 17 God. d CCL. 3. 19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth But Jesus answered them, My Father the Father do: for what things soever he doeth, worketh hitherto, and I work. these also doeth the Son likewise. gratitude and obedience to God, use their renewed health and strength in the service of sin! Those who make this use of God's mercies, may consider their restoration, as a respite only from perdition. . Sin no more, lest a worse thing come unto thee.] Our Lord intending to discover to this man who he was, gave him two proofs of the perfection of his knowledge. 1. He shewed him that he knew the secret of the past-sin no more: thereby intimating, that his former sins were the cause of his long affliction. 2. He shewed him that he knew the future-lest a worse thing come unto thee: if thy iniquity be repeated, thy punishment will be increased. Verse 15. The man departed, and told the Jews] He did not say it was Jesus who had ordered him to carry his bed; but it was Jesus who had cured him: and he left them to draw the inference, viz. That this Jesus must be the miraculous power of God. Verse 16. And sought to slay him] This clause is omitted by BCDL. some others, and several ancient Versions. Griesbach has left it out of the text; and Professor White says, certissime delenda: but it does not appear to me that it should be omitted. However, it was true of the Jews, whether the words were originally in the Evangelist or not. For what cause did these persons seek to destroy our Lord? Because he had healed a poor man, who had been diseased thirty-eight years, and ordered him to carry home the couch on which he lay! How implacable must their malice have been! The spirit of religious persecution, has always been the most fell and dangerous, of all on this side perd.tion. Every other disposition appears to have its moderator; but this is wholly abandoned to the guidance of Satan, and has for its objects the men who know the truth, and who live to the glory of their God, and for the benefit of mankind. How strange, that such should ever be objects of malice and hatred! But the Satanic nature in fallen man, is ever opposed to whatever comes from God. God created the world in six days—on the seventh he rested from all creating acts; and set it apart to be an everlasting memorial of his work. But though he rested from creating, he never ceased from preserving and governing that which he had formed-in this respect he can keep no sabbaths: for nothing can continue to exist, or answer the end proposed by the divine wisdom and goodness, without the continual energy of God. So I work-I am constantly employed in the same way, governing and supporting all things, comforting the wretched, and saving the lost; and to me, in this respect, there is no sabbath. Verse 18. Making himself equal with God.] This the Jews understood from the preceding verse: nor did they take a wrong meaning out of our Lord's words; for he plainly stated, that whatever was the Father's work, his was the same; thus shewing that He and the Father were ONE. They had now found out two pretences to take away his life: one was that he had broken the sabbath-λve, dissolved, as they pretended, the obligation of keeping it holy. The other was that he was guilty of blasphemy, in making himself equal to God: for both which crimes, a man, according to the Law, must suffer death. See Numb. xv. 32. Lev. xxiv. 11, 14, 16. Verse 19. The Son can do nothing of himself] Because of his inseparable union with the Father: nor can the Father do any thing of himself, because of his infinite unity with the Son." What things soever he doeth, these also doeth the Son] God does nothing but what Christ does-What God does, is the work of God, and proper to no creature-Jesus does whatsoever God does, and therefore is no created being." The Son can do nothing but what he sees the Father do: now, any intelligent creature may do what God cannot do: he may he may sin: If Jesus can do nothing but what God does, then he is no creature: he can neither sin nor err, nor act imperfectly. The conclusion from our Lord's argument is; If I have broken the Sabbath, so has God also; for I an do nothing but what I see him doing. He is ever goOr,verning and preserving; I am ever employed in saving. Verse 17. My Father worketh hitherto, and I work.] err Verse 20. Greater works than these] Two of these he im |