Exposition of John, Chapter 8 · Verse 8 – Verse 12
Ver. 16, And yet if I judge, my judgment is true: for I am not alone, but I and the Father that ſent me.
Verſe 17. It is alſo written in your Law, that the teſtimony of two men is true.
18. I am one that bear witneſſe of my ſelfe, and the Father that ſent me, beareth witneſſe of me.
Leſt they ſhould except, that therefore he judged them not, becauſe he could not truely challenge any thing; Therefore he declares, that he might judge them if he would, and if he did, his judgement were true. And thus he returnes to aſſert the truth of his own record, and, 1. He enlargeth the aſſertion, ſhewing, that if he not only bear record of himſelfe, but againſt them alſo, yet his record is true, 2. He addes a ſecond reaſon confirming this aſſertion, which is propounded, ver. 16. that he is not alone in what he doth, but the Father is with him, and it is confirmed, ver. 17, 18. that if the teſtimony of two men be ſufficient in any matter according to Moſes Law, to proove i…, true, Deut. 17.6, how much more is his record true, being witneſſed unto by himſelfe who is God, and by the Father alſo, who by a voyce from heaven, and by mighty ſignes and wonders did declare and confirme who he was, and command he ſhould be hearkned unto?
From verſe 16. Learn, 1. Albeit Chriſt do condeſcend to offer ſalvation unto loſt ſinners, yet if he pleaſed, he might in place thereof, judge and condemne them, and yet do no wrong; for, he ſpeaks here of his judging, as a thing he might well do, if he pleaſed. 2. Chriſt cannot erre in judging of men; but as all his teſtimonies are true, ſo alſo he is true in judging, how croſſe ſoever it ſeem to us; for, yet if I judge, my judgement is true. 3. As all theſe who are employed by God in his ſervice are never left alone by him in their difficulties; So in particular, Chriſt and the Father are undivided in the work of judging of men, as in all other works; and the Father is ſtill with him as being of the ſame eſſence, and as with his Ambaſſadour and ſervant, acting according to his inſtructions; Therefore, ſaith he, I am not alone, but I and the Father that ſent me, where he proves the Fathers conjunction with him, from his being his Father, by eternal generation, and from his ſending of him. 4 Chriſts union with the Father, in judging, is an infallible proofe that he cannot erre in that work. It being impoſſible that he who is God, one with the Father, and who in all things walks according to his Fathers inſtructions, ſhould erre in any of his teſtimonies or records: Therefore is it given as a reaſon why his judgement is true: for I am not alone, but I and the Father that ſent me.
From verſe 17, 18. Learn, 1. The Laws given by God do not ſerve for rules to direct or binde him, who is ſupreme and above all Law; but to be a rule and direction to theſe to whom they are given; Therefore it is called your law, not that they were the penmen or preſcribers of it, nor yet only becauſe they gloried of it, albeit they did little regard it in practice, but becauſe it was given for their uſe and direction. 2. It is the will of God, that, as men ſhould not be raſh in private judging, ſo, in publike contraverſies, they ſhould not proceed to judgement upon every report or ſingle teſtimony, but, at leaſt, the matter muſt be proven by two witneſſes; for, ſaith he, It is written in your Law, that the teſtimony of two men is true. Not that neceſſarily every thing that is deponed by two witneſſes is true, for falſe witneſſes may conſpire to aſſert an untruth, 1 Kings 21.13. Matth. 26.60. Acts 6.11, 13. But the meaning of the Law is, that at leaſt, there ſhall be no fewer teſtimonies to prove any thing. And as great care ſhould be had in examining witneſſes, to finde out if there be any falſhood, (wherein, even in perſecuting of Chriſt, the Phariſees were exact, Marke 14.55, 56.) and for more ſecurity, the Jewes put the witneſſes to confirme their teſtimony, by being firſt in executing the ſentence, Deut. 17.6, 7. So where two witneſſes concurre in one teſtimony, the matter is to be accounted legally true and proven, albeit the witneſſes ſhould lie. 3. Albeit Chriſt, as God, be above Law, yet his wayes are ſo juſt, that the Law can have no juſt exception againſt him; Therefore doth he confirme his aſſertion from their own Law. For, if the teſtimony of two men (who are fallible and may deceive) doth ſuffice to prove a matter to be true; how much more is he to be credited, who is witneſſed unto by the Father, and by himſelfe as God witneſſing of himſelfe, as man and Mediatour; ſeeing theſe witneſſes are truth it ſelfe, who cannot lie, nor be byaſſed? 4. The truth of Chriſts offers unto loſt ſinners is ſo abundantly confirmed by unqueſtionable witneſſes, that none can call them in queſtion, without egregious wrong done to God; So much alſo may be gathered from this double witneſſe, of himſelfe, and the Father that ſent him. 5. The Father and the Sonne, albeit one and undivided in eſſence and operation; yet are diſtinct perſons, and did diſtinctly bear witneſſe in this teſtimonie concerning the man Chriſt, and his offers as Mediatour; for, ſaith he, I am one that bear witneſſe of my ſelfe, and the Father that ſent me, beareth witneſſe of me.
Verſe. 19. Then ſaid they unto him, Where is thy Father? Jeſus anſwered, Yee neither know me nor my Father: if ye had known me, ye ſhould have known my Father alſo.
As before they carped at his teſtimony concerning himſelfe, ſo now little regarding what he ſaid, they carp at his other witneſſe, deſiring to know who his Father was. For they alleaging he had none but Joſeph, would look upon him to be as unfit a witneſſe as they conceived himſelfe to be; or if he ſhould call God his Father, that would waken the old quarrel, Chap. 5. 18 But Chriſt doth not ſtand to anſwer their queſtion, but declares they were both ignorant of the Father and him, and ignorant of the Father, becauſe they knew not him. Whence learn, 1. Let truth be never ſo clearly held forth, yet (without the power of grace) enemies will not be gained thereby, but they will ſtill jangle, and ſet their wit and parts on work to finde out new cavils; for ſo do they here, all the fruit of Chriſts doctrine on them, is a new taunting queſtion, where is thy Father? 2. Where there is greateſt conceit of parts and abilities, there is ordinarily greateſt real ignorance, eſpecially of ſaving truths in a ſaving manner; for, theſe great Rabbi's, who think themſelves able enough, to hold up the debate with Chriſt, yet this ſentence from him, ye neither know me, nor my Father. 3. Albeit the Father and the Sonne be two diſtinct perſons; Yet they are undivided in eſſence, ſo that the one cannot be known without the other; And particularly, albeit devils may beleeve there is a deitie and tremble, Jam. 2.19. and albeit Jewes and others may have ſome notions of him as Creatour of the world; Yet there is no ſaving knowledge of God but in Chriſt, Joh. 17.3. Therefore, ſaith he, ye neither know me, nor my Father, and particularly, he aſſerts their ignorance of the Father, becauſe they knew not him. 4. The divine nature did ſo evidently ſhine in the Sonne, that whoſoever knew what a deitie was, might have ſeen it in him; and whoſoever took up his deitie, were thereby forthwith led to know the deitie of the Father; for, ſaith he, if ye had known me, ye ſhould have known the Father alſo. And herein Gods gracious condeſcendence is to be ſeen, who ſince his divine nature could not be comprehended nor taken up by us, was pleaſed to reveal and manifeſt himſelfe in his own Sonne (the expreſſe image of his perſon) cloathed with our; fleſh, and to hold out this mirrour unto us in that word which is neare unto us, and which doth prevent our anxious thoughts about aſcending up to heaven, or deſcending down unto the deep, Romans 10.6, 7, 8.
Ver. 20. Theſe words ſpake Jeſus in the treaſury, as he taught in the Temple, and no man laid hands on him; for his hour was not yet come.
In this verſe we have a concluſion ſubjoyned to this firſt conference; wherein it is declared, that however he ſpake thus boldly, and that in a place of the Temple where they had him as in a net; and how ever their rage was great againſt him: Yet none of them meddled with him, God ſo ordering the matter, becauſe his time of ſuffering was not yet come. As for this place, the Treaſury, the Jewes had a cheſt in Joaſh his time, wherein they received the peoples collections as they entred into the Temple, 2 Chron. 24.8, &c. and it ſeems they continued this practice afterward, Mark. 12.41. Luk. 21.1. But this was a room or chamber belonging to the Temple, wherein theſe treaſures and other things belonging to the ſervice of the Temple, were kept; of which ſee, 1 King. 6.5, &c. 2 Chron. 5.1. and 31.11, 12. Neb. 13.5.—9. and 10.37, 38. Ez. 8.29. And as this was their cuſtome then, ſo the Lord doth yet require that ſomewhat be laid up for Religious uſes, providing it be lawfully acquired, and rightly employed. Doctrine, 1. The many hazards wherein Chriſt and his ſervants may be, and the many advantages that enemies ſeem to have over them, ſhould not cool their courage in doing dutie; for, theſe words, which were ſo ſharp, ſpake Jeſus even in the treaſury, as he taught in the Temple. 2. As enemies are endleſſe in their rage and attempts, againſt Chriſt and his people; So the providence of God is as vigilant to preſerve them, ſo long as he ſeeth fit; for, as before, ſo over again, no man laid hands on him, for his hour was not yet come. The providence of God was as effectual for his preſervation at one time, as at another. 3. This frequent repetition of his preſervation, becauſe his hour was not yet come, ſerveth not only as an encouragement to his people, in being faithful in their duty and truſt, ſeeing they are guarded by him who can preſerve ſo often. But further ſerves to teach 1. Many deliverances ſhould never make us put thoughts of ſuffering, in Gods time, out of our minde; for Chriſts preſervation ſo frequently is ſtill ſeaſoned with this, his hour was coming, though not yet. 2. Former preſervation ſpeaks ſo much of Gods power and favour, as may make his people reſolute to endure ſuffering, when his will is to expoſe them to it; for, ſuch uſe doth Chriſt make of this his frequent preſervation, when they take him, which is the meaning in part of Luk. 22.53. 3. Chriſt alſo makes uſe of it in that place, Luke 22. and Matth. 26.55. to teſtifie, that as his bold and open carriage, and his preſervation in it, did bear witneſſe of his integrity, and of Gods favour toward him; ſo their clandeſtine courſe did teſtifie what confuſion of conſcience they had in it. And indeed however enemies may carry themſelves high, when they are perſecuting; Yet their conſciences within are a ſufficient witneſſe and torture to them, if they would ſuffer them to ſpeak.
Ver. 21. Then ſaid Jeſus againe unto them, I go my way, and ye ſhall ſeek me, and ſhall die in your ſinnes. Whither I go ye cannot come.
From this to the end of ver. 29. we have a new Sermon and debate; wherein Chri…t threatning them with his removal, and the ſad ſeparation that ſhould be betwixt him and them, ver. 21. They, according to their cuſtome, do tauntingly cavil at it, ver. 22. But Chriſt ſheweth what their diſpoſition was, contrary to his, ver. 23. and therefore they could not but periſh, eſpecially ſince they made no uſe of him, ver. 24. he having ſo often informed them what he was, ſo that they could not ſinne ignorantly, ver. 25. And further, Chriſt ſheweth that though he had much to lay to their charge, yet he would forbear now, and content himſelfe with this, that his Father, whom he obeyed, was true, and would call them to an account, ver. 26. and that (however they underſtood not this at preſent, ver. 27. yet) after his ſuffering, they ſhould be convinced that he is the Meſſiah, obedient unto, and approven of his Father, verſe 28, 29.
In this verſe we have the ſumme of this Sermon; wherein, conſidering that they deſpiſed his rich offer, ver. 12. and not only ſo, but they intended violence againſt him: Therefore, he threatens them with the removal of himſelfe, and that however they ſeek him, yet they ſhall periſh in their ſinnes, and have no acceſſe to him. Of this ſee Chap. 7. 34. Doctrine, 1. The greateſt of oppoſition will not drive Chriſt away, where he hath a minde to ſtay, or till he pleaſe; for, he would not be put away by their violence, but I go, ſaith he. 2. The wicked may at laſt get their will of Chriſt, ſo far as to be rid of him, but for a plague to them; for to them who would have taken him, ver. 20. he ſaith, I go my way. 3. Where Chriſts gracious offers are rejected, and himſelfe perſecuted, it is a preſage that he will remove; for, to ſuch he ſaith, again, as his next meſſage, after the former, verſe 12. I go my way. 4. As Chriſts removal is the ſaddeſt of judgements; ſo it is a judgement, the evil whereof is not eaſily laid to heart; Therefore muſt it be ſo oft inculcate upon them, as their ſaddeſt ſtroak. 5. Chriſts removal from a people draws on ſuch miſeries, as may make great deſpiſers miſſe and need him, and make them glad to ſeek him, if ſo be they could finde him; for, I go my way and ye ſhall ſeek me. 6. Since reprobate men do ſometime ſeek Chriſt whom they deſpiſed, not becauſe they love him any better, nor becauſe they purpoſe to give him any employment about their ſinne; but only to be rid of trouble by him; Therefore ſuch ſeekers do die impenitents for all their pains, and go to their graves before they be rid of their ſinnes, and with their bones full of them; for, to ſuch he ſaith, ye ſhall ſeek me, and ſhall die in your ſinne, that is, die impenitent, and pine away under the puniſhment of iniquity, till they die, and that becauſe they would not die to ſinne. 7. Such as do reject Chriſt here, and die impenitent and unreconciled with him, ſhall finde his removal from them will end in eternal ſeparation; Therefore it is ſubjoyned, whither I go ye cannot come.
Ver. 22. Then ſaid the Jews; will he kill himſelfe? becauſe he ſaith, Whither I go ye cannot come.
In this verſe we have their taunting reply to this ſad threatning. They think there is no good place (nay nor heaven) to which he can go, but they may well follow, if not go before him; and therefore they alleadge that he will take ſome black courſe of cutting himſelfe off, and they will let him go to that without their company. Whence learn, 1. None are more ready to deſpiſe threatnings, then they who moſt deſerve them, and lie neareſt the danger of them; for, ſo appears in the anſwer given by theſe hearers, 2. Such as do once breed themſelves to a deſpiſing of threatnings, will grow ſtill the longer the more hardened and inſolent, till the execution of vengeance diſcover their folly; for, now they are grown worſe then in their former reply, Chap. 7. 35. It is but cold matter of comfort, that the more a man habituate himſelfe in ſinne, he grows the more bold and impudent, for that is a ſpiritual plague upon him. 3. Obdurate ſinners may come to that height, that inſtead of trembling at threatnings, they may mock at them, and bitterly taunt the carriers of theſe ſad tidings; for, to ſuch an height do theſe come, will he kill himſelfe? becauſe he ſaith, whether I go ye cannot come. 4. Loftie pride, in mocking at the Word, and taunting the meſſengers thereof, will not go away without exemplare puniſhment, and ſuch ſcoffers may meet with that plague in reality, which they in reproach caſt upon the ſervants of God; for, ſo befell theſe ſcoffers; They tauntingly ſuppoſe Chriſt will kill himſelfe, but within few yeares, in the ſiege of Jeruſalem, many of them were redacted to ſuch deſpair in their extremities, that they did indeed cut off themſelves. 5. It is a great deluſion among men, hindering the ſucceſſe of threatnings, and making them inſolent and bitter when they are threatned, that they entertain a great conceit of their own worth, and will not be perſwaded but it will be as well with them as any; for, this was the cauſe of all this peoples miſcarriage; They conceived Chriſt could go to no good place from whence they would be ſecluded, and therefore they do ſo taunt him.