Exposition of John, Chapter 7 · Verse 10 – Verse 11
Verſe 19. Did not Moſes give you the Law, and yet none of you keepeth the Law? Why go ye about to kill me?
Chriſt having vindicate his doctrine, proceeds now to vindicate his practice, in healing the impotent man, Chap. 5. which had ſo long ſtuck in their mindes as an odious practice. This he doth upon two grounds, whereof the firſt (in this ver.) is by way of retortion upon themſelves, that they ſhould ſeek to ſlay him for a ſuppoſed breach of the Law, when yet none of themſelves, to whom the Law was given by Moſes did keep it. For clearing this reaſon, 1. We muſt remember, that Chriſt hath already juſtified this deed (Chap. 5.) upon convincing grounds, and therefore now he uſeth only ſuch defences as might pinch them a little nearer. 2. As this compariſon of his deed with their tranſgreſſions, doth no wayes argue that he was guilty, as they were; So neither is it Chriſts ſcope to teach men, to think their own faults the leſſe, that others are guilty alſo. 3. Nor is it Chriſts ſcope, that men ſhould repine becauſe they are reproved by others that are guilty; nor yet that mens own guilt ſhould altogether cloſe their mouths from reproving of others; for neither was he guilty, nor is he teaching men how to defend themſelves in ill courſes. But Chriſt is reaſoning here, not ſo much to the matter, as to the perſons of theſe that perſecuted him; and ſheweth, that they were not meet challengers of him, who were ſo groſſe violators of the Law in their own practice; and that, however they pretended great zeal to the Sabbath in perſecuting him; yet, their own carriage teſtified how little they reſpected the Law, being guilty of horrid tranſgreſſions, and many of them making the Law void by their traditions. Doctrine. 1. Faithful Miniſters ought not onelyonly to be able to hold forth ſound doctrine, and to give a reaſon of it, but alſo to ſtop their mouths who, by unjuſt aſpertions caſt upon their perſons, labour to fruſtrate and make void their miniſtry; Therefore Chriſt having defended his doctrine, doth now vindicate his practice. 2. As Chriſt knoweth the ſecret intentions of his enemies; ſo he is alwayes ready to remove all ſcruples againſt him, and to clear that he is unjuſtly hated and perſecuted; for, he knew their preſent intentions (of which verſe 25.) though the people were ignorant of it, verſe 20. and puts them to it, why go ye about to kill me. 3. As the Law of God doth oblige men to obedience, by reaſon of his authority who enjoyneth it; So it addes to the obligation, when a people conſider how eminently God hath been ſeen in enjoyning of it, and what priviledges they enjoy by having of it; Therefore, when he is about to urge their obligation to obedience from the Law, he preſſeth them to conſider, Did not Moſes (whom not onelyonly ye honour, but who was trench-man, and converſed familiarly with God, when he appeared in glory upon the mount) give you the Law? and not to other Nations, Pſal. 147.19. He ſpeaks to them who were ſucceſſors to theſe who received it, as if they had been then preſent. 4. Albeit the Law hold forth, and oblige men to duty, yet not only are there ſome who groſly tranſgreſſe againſt it, but there are none who can make it appear that they keep it perfectly; for, ſaith he, yet none of you keepeth the Law, and not ſome onelyonly. And albeit there were many better then they, who ſincerely endeavoured to obſerve it, yet even theſe did not attain to perfection. 5. Albeit men may, and ſhould, in their ſtations, reprove and cenſure others who are guilty, even though themſelves be compaſſed with infitmities and failings, yet not onelyonly it is ſad when groſſe tranſgreſſours of the Law have power in their hands, which they employ againſt the innocent, as if they were guilty, (as here they did with Chriſt.) But it concernes every one who hath a calling to reprove and cenſure. 1. To labour, ſo farre as may be, to be blameleſſe themſelves, otherwiſe they do undergo much ſhame, and do fruſtrate the end of their dealing with others, Matth. 23.4. 2. To be more taken up with their own failings, then with the failings of others, Mat. 7.3, 4, 5. And, upon this, 3. To deal compaſſionately with others in their failings, as being conſcious to themſelves of their own infirmities. All this is imported in Chriſts challenge of them (as it is before explained (that they ſhould deal ſo violently with him for a ſuppoſed breach of the Law, when yet they were little affected with their own reall miſcarriages, Doctrine 6. The Lord reckons it to be but hypocriſie and fury, when men pretend zeal for God againſt others, and in ſome matters and failings; and yet do allow themſelves in as bad or worſe courſes, for, ſo much alſo doth Chriſts reaſoning import, that however they pretended it was zeal for the Law and Sabbath made them ſo hot in purſuing him; yet if it had been ſo, they would have made more conſcience of it in their own practice, And indeed, many may pretend the honour of God in ſomewhat they do, who, when their other works are ſeen, do give their profeſſion the lie.
Verſe 20. The people anſwered and ſaid, Thou haſt a devil, who goeth about to kill thee?
Chriſt is interrupted in his Apology by the multitude, who being ignorant of the Rulers plots (which others knew better, verſe 25.) and ſeeing him get liberty to preach, and none moleſting him, they cry out that he was madde and poſſeſſed, that ſhould apprehend any ſuch thing. Whence learn, 1. Albeit perſecutors have many on their ſide, to be enemies to Chriſt; yet they are but few of them who are made privy to their plots and cruel projects; As here we ſee the people, or multitude, ignorant of all this, who goeth about to kill thee? Many who are on perſecutors ſide, are to be pitied, and not to be ſuſpected as acceſſory to all the machinations of their leaders. 2. It is great want of charity, when men do not onelyonly taxe a particular fact, which they ſuppoſe to be wrong; but do alſo reflect upon the perſon who doth it, and paſſe hard cenſures upon the principles from which it floweth, for, albeit his apprehenſion had been falſe (as it was not, and men are bound to truſt Chriſts verdict rather then their own ſenſe and reaſon) yet it was hard meaſure becauſe of this to aſſert, thou haſt a devil. This was a very frequent deſignation among them of one that was diſtracted, and er…ed dangerouſly; for, whereas they could acknowledge Gods fatherly hand in moderate chaſtiſements, they looked upon gro… er diſtempers, as an evidence that a man was delivered over to the Executioners hand. Which however it be not ſtill true, and is very ſad when it is true; Yet a Saint may be exerciſed with a meſſenger of Satan, 2 Cor. 12.7. and yet be in his Fathers hand ſtill. OnelyOnly it is to be marked, that they are affected with what they think to be a viſible poſſeſſion, who yet were little troubled with a ſpiritual poſſeſſion, under which many of them were kept in bondage. 3. It is the lot of Chiſt and his followers, to lie buried under the moſt horrid of calumnies, even to be looked on as acted, guided and directed by an evil ſpirit; And Chriſt himſelf ſubmitted to this, that he might ſanctifie ſuch a lot to his followers; as here we ſee, and frequently elſewhere in the Evangeliſts