Exposition on John 5, John 5 · Verses 16-17
Verſ. 16.
And therefore the Iewes did perſecute Ieſus, and ſought to ſlay him, becauſe he had done theſe things on the Sabboth day.
Verſ. 17.
But Ieſus anſwered them, My Father worketh hitherto and I worke.
THe effects that followed vponupon the miracle was, 1. In regard of the Iewes, who reprooued the man, becauſe he did as Ieſus bid, verſe 10. 2. In regard of the man himſelfe, who iuſtifies his action by Chriſts authority, verſe 11. 3. In regard of Chriſt, who firſt conueies himſelfe out of the way for a time, verſe 13. Afterwards meeting this man in the Temple, giues him direction how to carry himſelfe for the time to come, verſe 14. After Chriſt had made himſelfe knowne to the man, he goeth preſently to the Iewes, and declares who it was that had healed him, verſe 15. Wherein he did well, becauſe, 1. The worke was good, viz. to publiſh the workes of Chriſt, and to manifeſt his glory. 2. His minde herein was good. 3. And the end, viz. to inſtruct the Iewes, who before he knew to be ignorant. In the ſixteenth verſe is laide downe a ſecond effect of this miracle, in regard of the Iewes, viz. Their perſecution of Chriſt. Whence in generall we may obſerue, that malicious and wicked hypocrites will ſpare none. Their reproofe of the poore man might hauehave ſome pretence to ſhadow it, they comming with a religious pretence of the Sabbath. And becauſe, hee hauing beene ſo long time ſicke, might bee ignorant of what ſhould bee done of the Sabbath. But now in that they perſecute Chriſt alſo, by whoſe authority this man had done it; and of whoſe Diuine Power th…y had ſo many euidences, it ſhewes plainly that the former came from malice, and not from any religious care of the Sabbath. Thus it is the nature of malice at length to ſhew it ſelfe like poyſon in a mans body, and fire that will not long lie hid. This appeares in Papiſts, who although they pretend Religion, yet their ſecret malice doth oft breake out in treaſons, rebellions, &c.
Now this as it is laid downe as a ſecond effect, ſo is it alſo ſet downe as a Tranſition to the ſecond part of this Chapter, and an occaſion of that diſputation following: more particularly note here.
1. The effect which is two fold. Firſt they did Perſecute. Secondly, they ſought to ſlay Chriſt.
2. The Reaſon of it.
Here, firſt marke the Inference how this is brought in vponupon the former. The action of the man was good and commendable, viz. to Preach Chriſt, yet therefore did they perſecute Chriſt. Hence the Doctrine is wicked and malicious, men may take occaſion from good and commend able actions to bring to paſſe many miſchieuous workes, as is plaine by Cain. Gen. 4.8. and 1. Iohn 3.12. and Iſmael. Gen. 21.9. et Gal 4.29. becauſe Iſaack was regenerate: and thus did the Iewes againſt the Prophets and Chriſt himſelfe.
Reaſon is, becauſe of the poyſonous nature in wicked men, which like the Spider turne the ſweeteſt things into poyſon.
Vſe. Not to Cenſure the actions of men, though ſome euils and miſchiefes are raiſed thereupon by wicked men, but to conſider the action whether it be good and iuſtifiable, and ſo the occaſion only taken and not giuen.
1. They perſecute Chriſt. The word is taken from Hunters, that purſue the beaſt and ſuffer him not to be at reſt, till he be taken. Which notably ſetteth forth the purpoſe of the Iewes, that they would bring him before the High Prieſt, and Rulers, and there accuſe him, and condemne him. &c. The cauſe of all this, is their owne malice whetted on by ſuperſtition and ambition. Vſe is, that we doe looke for the like, enduring the Croſſe, and deſpiſing the ſhame as Chriſt did. &c.
2. They ſought to ſlay Chriſt: note here, firſt the Extent of their rage in this word Slay. Secondly the Reſtraint of it, in this word Sought.
Doctrine 1. Perſecutors of Gods Miniſters are ſatisfied with nothing but blood, and ſo are they called blood ſuckers, and the metaphor of Hunters before vſed, fitly ſheweth this. So Ier. 38.4. 1. King. 19.2. Nothing would ſatisfie the Iewes, but to hauehave Chriſt crucified.
Reaſon and ground of it is as an immortall hatred and vnſatiable deſire of blood, ſo alſo a ſecret feare that wicked men hauehave, that they thinke themſelues not ſecure, till ſuch be taken away.
Vſe is therefore, alwaies to look for one trouble after another till we be dead. So though much be paſt, yet ſtill to prepare for more: vntill we come to that reſt, which remaineth for the children of God.
Doctrine 2. From the Reſtraint that they onelyonly ſought, but did not effect it: we learne that. Wicked men doe not alwaies preuaile according to their deſires and intents: as here theſe Iewes againſt Chriſt, nor Herod againſt Peter, as he had againſt Iames, nor Iezabel againſt Eliah, nor the Iewes that ſought to kill Paul.
Reaſon. For there is one that rules and directs all things, and hath appointed an houre, in which they ſhall be done: as Iohn 7.30. cum Luke 22.53.
Vſe. This is a ground of great comfort and encouragement to the Godly, that God will at length reſtraine and bridle the enemy, howſoeuer in his wiſedome for cauſes that he ſees good he ſuffers them to preuaile a while: this ſhould teach vsus to truſt in God, to feare him onelyonly, and to bee conſtant in our profeſſion.
The Reaſon is ſet downe, becauſe he had done theſe things on the Sabboth day: which the Euangeliſt layes downe not as if it were the true onelyonly reaſon indeed, but as the reaſon which they pretended. Hereby ſhewing, Firſt their ſuperſtition, that they ſtood ſo much vponupon the outward rites, that they neglected the maine workes of the Sabboth. Where we may ſee the nature of ſuperſtition, that it is buſied about ſhadowes, letting goe the ſubſtance: and alſo the danger of it, making men eager perſecutors of ſuch as doe allow of their inuentions. Secondly, their Hypocriſie that they did ſo ſeuerely reproue a man for ſhew of breaking the Sabboth; yet make no conſcience themſelues to perſecute and to ſeeke to murder, and that without a cauſe, euen vponupon the Sabboth day, as it is probable. And thus alſo deale the Papiſts.
Ver. 17. Here note, Firſt, the Generalle Chriſts anſwere. Secondly, what kinde of anſwere this was. Firſt, conſider to whom Chriſ… doth make this Apologie: it was to ſuch as were captiouſly and maliciouſly bent againſt him, to depraue the honour of God in this good worke done to this poore man. Neuertheleſſe, in that Chriſt vouchſafeth an anſwere vntounto them, we learne: Though Chriſt meet with wicked men. yet their malice could not make him leaue his goodneſſe. Now hee anſwereth them here. Firſt, in regard of God, that the Truth and worke of God might be iuſtified. Secondly, in regard of his Diſciples, and of this poore man, who now began to beleeue in him: to ſtrengthen their faith that they ſhould not be moued with the cauels of the aduerſaries. Thirdly, and of theſe alſo, either to winne them if it might be, or to make them the more inexcuſable.
Vſe. That this minde be alſo in vsus, Phil. 2.5. to be good and kinde, not only to the kinde, but to malicious and euill men. 2. Tim. 2.25. Rom. 12.21. this is a propertie of Chriſtianitie, nature teacheth vsus the other.
In the Apologie it ſelfe, conſider we, firſt, the meaning of the words.
My Father] this is ment of the firſt Perſon, it being ſpoken in relation to Chriſt. Wherefore he ſaith [my] worketh] that is, he ſitteth not idlely in the Heauens, but he is buſied and imployed in gouerning and preſeruing all things.
Hitherto] from the beginning of the World, continually without intermiſſion vponupon eueryevery day, the Sabbath not excepted. For this is a reaſon, that therefore workes may bee done vponupon the Sabbath day. That which might bee obiected, Gen. 2.2. is meant only of workes of Creation.
And I worke] Here is a ſimilitude, and a likenes implied: as hee worketh continually and is blameleſſe, ſo I hauing the ſame authority, doe worke and am blameleſſe. Secondly, that I worke with the Father, and the Father with me; that which I doe, the Father doth; and what the Father doth, I doe.
So that here are contained two grounds of his defence.
1. The Authority of himſelfe.
2 The condition of the worke that he doth.
From the former, the Argument is this: God the Father worketh eueryevery day, euen on the Sabbath; and is not to be blamed. But I am Gods Sonne, and hauehave the ſame authoritie with him; Therefore though I worke vponupon the Sabbath day, I am not to be blamed.
From the ſecond, the Argument is this: Diuine workes may be lawfully done vponupon the Sabbath day: But this is a Diuine worke, wherein the Father worketh, and I with him. Ergo, it may be lawfully done on the Sabbath. We read in the Goſpell of diuers kindes of Apologies that Chriſt vſeth, taken ſome from one thing, ſome from another. Here he vſeth an Apology only proper to himſelfe, drawne from great and high miſteries which he doth partly to confirme his authority, partly to confute the conceits of his aduerſaries: Becauſe the poore man had alleadged his authority for what he did, and they cauelled againſt it maliciouſly, ſaying, What man is this. Chriſt therefore doth giuegive them to vnderſtand, that he is no man, but God, equall with the Father, & therfore of ſufficient authority to command him, and to iuſtifie what himſelfe hath done, &c.
Obſerue here a great incouragement to ſtand to the truth, ſo far as it is knowne vntounto, becauſe God will ſtill vouchſafe more illightening and confirmation dayly. So Chriſt doth now reueale himſelfe manifeſtly what hee was vntounto this poore man who before had ſtood for him.
2. This may be a warning to all captious and malicious men, though they may for a while make faire gloſſes, yet in the end their madnes will be knowne 2. Tim. 3.9.
3. Further here note, how this anſwer is made of Chriſt to preuent an obiection that the Iewes might vrge, concerning Gods reſting on the ſeuenth day.
The ſumme of this apologie is, a Demonſtration of the equality betweene the Father and the Sonne. The branches of it are two; Firſt, what the Father doth. Secondly, Chriſts likenes with him in that.
Of the Firſt, there are two parts.
1. A diſcription of the firſt Perſon, my Father.
2. A declaration of his worke· worketh.
In the Deſcription wee will ſhew, Firſt, how this relation of Father is taken commonly. Secondly, how properly in regard, of Chriſt. For ſo the word my, ſheweth a kind of propriety and peculiarity.
It is taken commonly, 1. in reference to all creatures by vertue of creation. So God is called the Father of the Raine. Iob 38.28. 2. In reference to Angels: Iob 1.6. and that, firſt, in regard of the Image of God in which they were created and ſtill remaine. Secondly, in regard of that ſpeciall louelove manifeſted to them, that God vouchſafeth them to be alwaies in his preſence. 3. In reference to men, beſides the former reſpect of creation. Firſt, in a ciuill reſpect, in regard of their Office whatſoeuer their Quality bee. So Magiſtrates are called the Sonnes of God. Secondly, in a Spirituall reſpect; Firſt, by vertue of Adoption God hauing taken them to be his Sonnes· Rom 8. Secondly, by vertue of Regeneration, he hauing begotten vsus againe to himſelfe· Ioh 1·12.13.
2. It is Proper to Chriſt in a double reſpect, Firſt, in regard of eternall generation, as he is God eternall of the ſame ſubſtance with the father. Heb. 1.5.6· Ioh. 3 16. Secondly, As he is Mediator, God and Man, by reaſon of the perſonall and hypoſtaticall vnion of the two Natures: Luk. 1.32·35.
Vſes to be made of this, are, Firſt, That Chriſt being the naturall and true proper Sonne of God, hence it is, that we come to be the Sonnes of God. Ioh. 8.36. Ioh. 1.12. for whom Chriſt admits for his brethren, them will God admit for his Sonnes.
2. This is the ground of Chriſts Interceſſion; hee is Gods Sonne, and the Sonne of his louelove. If God giuegive vsus his Sonne, he will giuegive vsus all things with him, he denies him nothing. Pſal. 2. 8. Rom. 8.32·
3. Note here the honour of the Saints, that wee are vnited and made one with him, that is, the Sonne. So are the Saints called Chriſt 1. Cor. 12.12.
4. This ſets forth the louelove of God, that he did not ſpare his only Sonne; and alſo of Chriſt, that he would vouchſafe to bee the Sonne of man.
5. This teacheth vsus our duty, viz. to kiſſe the Son, to adore and worſhip him, &c.
2. The ſecond part was the Declaration of the worke and Prouidence of God.
Doctrine. God who firſt made all things by his mighty Word, doth ſtill vphold, gouerne and guide them by his wiſe & good prouidence: not like a Carpenter that builds a houſe and leaues it: or like the Oſtrich, that layes her egges, and leaues them in ſand to be trodden of beaſts: Iob 39.36. but like a mother that brings forth a childe and nouriſheth it. This prouidence of God is proued. Firſt, by the names and titles giuen to God. For this cauſe God is caled Iehouah; noting a preſence ſtil aſſiſtant, which name was not giuen him before the ſeuenth day after he had made all things; before he was called Elohim, a mighty God. Gen. 2.4.
This name is compounded of the preſent, preterit, and future tence: as Reuel. 1.4 in this regard are many names giuen vntounto Places; as Gen. 22.14. and 16.14.
2. By the effects of it: as in Iob the 38.39.40.41. chapters▪ all which, and the like are euident proofes of Gods prouidence.
If any obiect: That many good things hapen vntounto the wicked, and many euill things vntounto the godlie; and therefore ſhall denie the prouidence of God.
I anſwer: Firſt, That the ground of this, and ſo of all other miſorders is ſinne. Secondly, that the ſeeming good things that come to the wicked are indeed euill things and turne to their deſtruction. And thoſe euill things that come to the godly are indeed good to them, and turne to their benefit. Thirdly, Many things in this world ſeeme to fall out croſly, to the end that we might looke for that general iudgement, when euerie thing ſhall bee ordered according to iuſtice and right.
2. If it be obiected that it doth not beſeeme the Maieſty of God to hauehave regard to ſmall and baſe things!
I anſwer: The ſmallnes of ſuch things doth not ſo much debaſe his care and prouidence as the infinite number of them doth magnifie his wonderfull wiſdome and power in diſpoſing of them.
The vſe in briefe is, Firſt, To refute all Atheiſts and Epicures. Secondly, to teach vsus to looke vp vntounto him, to depend vponupon him, to caſt our ſelues on him, to look for a bleſſing from him, whatſoeuer the meanes be that we vſe, &c.
The Second point is, the likenes, Idenity, or Samenes, of the Sonne with the father. Chriſt here proues that his power and authority is one and the ſame with the fathers, becauſe the effects of both are one and the ſame. The Doctrine in generall is, That
Chriſt is equall with the Father. This himſelfe plainely expreſſeth verſ. 19. and it is manifeſt in regard of the effects which are attributed to both ioyntly, as Heb. 1.2. touching the creation; and to either of them; as the creation of the world to the ſonne. Ioh. 1.3. and redemption to the father. So the ſending of the holy Ghoſt to the Father; Ioh. 14.26. and to the Sonne; Ioh. 15.26. and 16.7. this equality is plainely expreſſed. Ioh. 1.1. and Philip. 2.6.
Vſe. 1. To refute all heretickes denying him to be God.
2. It confirmes the former vſes, drawen from the title, Father; and it ſhewes that he is to be worſhipped as God the Father. Heb. 1.6.
3. To ſtrengthen our faith in the maine point of religion, viz. redemption by Chriſt, that we may be fully perſwaded of the infinity and all-ſufficiency of his merites.
Conſider now the maine End and Scope, for which Chriſt alleadgeth this: he doth it, as we heard, to defend himſelfe againſt the Phariſees, who excepted againſt that worke which he had done on the Sabbath. His defence is grounded, Firſt, on his owne authority. Secondly, on the goodneſſe of the work. God worketh, ſaith he, eueryevery day, on the Sabbath alſo, and is blameleſſe. But I hauehave the ſame authority that God hath: therefore I am not to be blamed.
Hence this Doctrine ariſeth; Firſt, from the proposition; that God cannot breake his Law. The Sabboth was not here violated, becauſe in this act, God did worke with Chriſt. The grounds of it are,
1. God is Lord of his Law, and not tied vntounto it: for he gaue it vntounto his creatures, not to himſelfe.
2. Gods will is the rule of goodneſſe, of lawfull and vnlawfull.
3. The abſolute perfection and goodneſſe of God, that hee cannot goe againſt it, denying or thwarting himſelfe.
Some obiections are made againſt this, as Gen. 22. Where God commands Abraham to kill his ſonne. and Exod. 12. Where the Children of Iſrael are bidden to borrow of the Aegyptians Iewels, &c.
To theſe I anſwer: Firſt. That theſe are not againſt the law: for the former example, there was no fact done, nor any intent and purpoſe of a fact to be done, but was only a triall. In the latter, the word which wee reade, borrowed, signifieth alſo to aske, or require. So that they asked of the Egyptians theſe and theſe things; and the Aegyptians gaue them vntounto the Iſraelites freely: and God did ſo extraordinarily worke vponupon the hearts of the Aegyptians, that they gaue them their chiefe thinges.
2. I anſwer. That God is Lord of life and death, to take life from man when he will. And as he hath power; ſo alſo he hath right to doe it. Now God forbids the taking away of life, when we hauehave right ſo to doe; God therefore may command any one to be the inſtrument of doing this. Secondly, So alſo had God an abſolute power ouer the goods of the Aegyptians, to to diſpoſe of them as he pleaſed. Beſides, conſider the equity of this fact; Firſt, equity did require, in regard of that ſore bondage wherein they held them, that they ſhould make them ſome recompence. Secondly the Aegyptians enioyed their labour; and this deſerued wages. Thirdly, They reaped much good by the Iſraelites, who builded them cities, &c. And therefore it was iuſt and equall, that they ſhould be rewarded.
Another Obiect▪ is out of Hoſea 1.2. but to this I Anſwer: that it was but a viſion, and no fact: and the Prophet only declareth vntounto the people, that thus and thus was done in a viſion: to ſet forth vntounto them their eſtate, what they were like vntounto.
2. From the Inference, or concluſion, ariſeth this Doctrine. That neither Chriſt can breake the Law of God; and that vponupon the ſame grounds, as the former: ſo hee is ſaid to bee the Lord of the Sabbath.
Vſe. 1 To ſhew vntounto vsus, that whatſoeuer Chriſt did in ſubiecting of himſelfe to the Law, it was for our ſakes. So Gal. 1.14. which is ſpoken in regard of a voluntary ſubmiſſion, as a pledge and ſuretie for vsus.
Obiect. But what if hee had broken the Law, had hee not been ſubiect to puniſhment as other men?
Anſw. This is a ſuppoſition of an abſolute impoſſibility and therefore not to be made.
2. To teach vsus, that what God and Chriſt did by the abſolute goodnes and perfection of their nature that we ſhould endeauour to doe, in being pliable to his law, and ſubiecting our ſelues to it, becauſe it is agreeable to his will.
Laſtly, from the goodnes of the worke, that it was a Diuine worke, and ſo Lawfull. This Doctrine doth ariſe: Workes tending to the honour of God, are proper to the Sabbath.