John
From the Original 1599 Geneva Bible Notes
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John 1:1
1:1 In {1} the {a} beginning
{b} was {c} the Word, and the Word was {d} with God, and the {e} Word was God.
(1) The Son of God is of
one and the selfsame eternity or everlastingness, and of one and the
selfsame essence or nature with the Father.
(a) From the beginning, as the evangelist says in 1 Jo 1:1 ; it is as though
he said that the Word did not begin to have his being when God began to make
all that was made: for the Word was even then when all things that were made
began to be made, and therefore he was before the beginning of all things.
(b) Had his being.
(c) This word "the" points out to us a peculiar and choice thing above all
others, and puts a difference between this "Word", which is the Son of God,
and the laws of God, which are also called the word of God.
(d) This word "with" points out that there is a distinction of persons here.
(e) This word "Word" is the first in order in the sentence, and is the
subject of the sentence, and this word "God" is the latter in order, and is
the predicate of the sentence.
John 1:3
1:3 {2} All {f} things were
made by him; and {g} without him {h} was not any thing made that was made.
(2) The Son of God declares
that his everlasting Godhead is the same as the Father's, both by the
creating of all things, and also by preserving them, and especially by the
excellent gifts of reason and understanding with which he has beautified man
above all other creatures.
(f) Paul expounds on this in Col 1:15-16 .
(g) That is, as the Father did work, so did the Son work with him: for the
Son was a fellow worker with him.
(h) Of all those things which were made, nothing was made without him.
John 1:4
1:4 {i} In him {k} was life;
and the life was {l} the light of men.
(i) That is, by him: and
this is spoken after the manner of the Hebrews, meaning by this that by his
force and working power all life comes to the world.
(k) That is, even at that time when all things were made by him, for
otherwise he would have said, "Life in him", and not "life was".
(l) That force of reason and understanding which is kindled in our minds to
acknowledge him, the author of so great a benefit.
John 1:5
1:5 {3} And the light shineth
in darkness; and the darkness {m} comprehended it not.
(3) The light of men is
turned into darkness, but yet there is enough clearness so that they are
without excuse.
(m) They could not perceive nor reach it to receive any light from it, no,
they did not so much as acknowledge him.
John 1:6
1:6 {4} There was a man sent
from God, whose name [was] John.
(4) There is another more
full manifestation of the Son of God, by the consideration of which men are
in good time stirred up, even to John's voice, who is as it were the herald
of Christ.
John 1:7
1:7 The same came for a
witness, to bear witness of the Light, that all [men] {n} through him might
believe.
John 1:8
1:8 He was not {o} that
Light, but [was sent] to bear witness of that Light.
(o) That light which we
spoke of, that is, Christ, who alone can enlighten our darkness.
John 1:9
1:9 {5} [That] was {p} the
true Light, which lighteth every man that cometh into the world.
(5) When the Son of God saw
that men did not acknowledge him by his works, although they were endued
with understanding
(which he had given to all of them), he exhibited himself unto his people to
be seen by them with their physical eyes: yet not even then did they
acknowledge him or receive him.
(p) Who alone and properly deserves to be called the light, for he shines by
his own accord and borrows light from no one.
John 1:10
1:10 {q} He was in the world,
and the world was made by him, and the world knew him not.
John 1:11
1:11 He came {r} unto his
own, and his own received him not.
John 1:12
1:12 {6} But as many as
received him, to them gave he {s} power to become the sons of God, [even] to
them that believe on his name:
(6) The Son being shut out
by the majority of his people, and acknowledged but by a few, regenerates
those few by his own strength and power, and receives them into that honour
which is common to all the children of God, that is, to be the sons of God.
(s) He condescended to give them this power to take them to be his children.
John 1:13
1:13 Which were born, not of
blood, nor of the {t} will of the flesh, nor of the will of man, but of God.
(t) Of that shameful and
corrupt nature of man, which is throughout the scriptures described as an
enemy of the spirit.
John 1:14
1:14 {7} And the Word was
made {u} flesh, and {x} dwelt among us, (and we beheld his {y} glory, the
glory {z} as of the only begotten of the Father,) {a} full of grace and truth.
(7) That Son who is God
from everlasting took upon himself man's nature, so that one and the
selfsame might be both God and man, who manifestly appeared to many
witnesses that saw him, amongst whom he was conversant and unto whom by sure
and undoubted arguments he showed both of his natures.
(u) That is, man: so that, by the figure of speech synecdoche, the part is
taken for the whole: for he took upon himself our entire nature, that is to
say, a true body, and a true soul.
(x) For a time, and when that was ended, he went up into heaven: for the
word which he uses is used with reference to tents: and yet nonetheless he
is always present with us, though not in flesh, but by the power of his
spirit.
(y) The glory which he speaks of here is that manifestation of Christ's
majesty, which was as it were openly placed before our eyes when the Son of
God appeared in the flesh.
(z) This word "as" does not indicate here a likeness, but rather the truth
of the matter, for his meaning is this, that we saw such a glory which
suited and was proper for the true and only begotten Son of God, who is Lord
and King over all the world.
(a) He was not only a partaker of grace and truth, but was full of the very
substance of grace and truth.
John 1:15
1:15 {8} John bare witness of
him, and cried, saying, This was he of whom I spake, He that cometh {b} after
me is preferred {c} before me: for he was before me.
(8) John is a faithful
witness of the excellency of Christ.
(b) That is, "He before whom I am sent to prepare him the way": so that
these words refer to the time of his calling, and not of his age, for John
was six months older than Christ.
(c) This sentence has in it a turning of the reason as we call it, as one
would say, a setting of that first which should be last, and that last which
should be first: for in plain speech it is this, "He that comes after me, is
better than I am, for he was before me." We find a similar turning of the
reason in Lu 7:47 : "Many sins are forgiven her, because she loved much",
which is this much to say, "She loved much, because many sins are forgiven
her."
John 1:16
1:16 {9} And of his fulness
have all we received, and {d} grace for grace.
(9) Christ is the most
plentiful fountain of all goodness, but he gave out his gifts most
bountifully at that time when he exhibited and showed himself to the world.
(d) That is, grace upon grace; as one would say, graces piled one upon
another.
John 1:18
1:18 {10} No man hath seen
God at any time; the only begotten Son, which is in the {e} bosom of the
Father, he hath {f} declared [him].
(10) The true knowledge of
God proceeds only from Jesus Christ.
(e) Who is nearest to his Father, not only in respect of his love towards
him, but by the bond of nature, and by means of that union or oneness that
is between them, by which the Father and the Son are one.
(f) Revealed him and showed him unto us, whereas before he was hidden under
the shadows of the law, so that our minds were not able to perceive him: for
whoever sees him, sees the Father also.
John 1:19
1:19 {11} And this is the
record of John, when the Jews sent priests and Levites from Jerusalem to ask
him, Who art thou?
(11) John is neither the
Messiah, nor like any of the other prophets, but is the herald of Christ,
who is now present.
John 1:20
1:20 And he {g} confessed,
and {h} denied not; but confessed, I am not the Christ.
(g) He did acknowledge him,
and spoke of him plainly and openly.
(h) This repeating of the one and the selfsame thing, though in different
words, is often used by the Hebrews, and it has great force, for they used
to speak one thing twice in order to set it out more certainly and plainly.
John 1:21
1:21 And they asked him, What
then? Art thou Elias? And he saith, {i} I am not. Art thou {k} that prophet?
And he answered, No.
(i) The Jews thought that
Elias would come again before the days of the Messiah, and they took as the
basis of their opinion Mal 4:5 , which is to be understood as referring to
John, see Mt 11:14 . And yet John denies that he is Elias, answering their
question just as they meant it.
(k) They are inquiring about some great prophet, and not about Christ, for
John denied before that he is Christ, for they thought that some great
prophet would be sent like Moses, using to support this position De 18:15 ,
which is to be understood to refer to all the company of the prophets and
ministers, which have been and shall be to the end, and especially of Christ
who is the head of all prophets.
John 1:24
1:24 {12} And they which were
sent were of the Pharisees.
(12) Christ is the author
of baptism, and not John: and therefore the authority of this does not come
from John, who is the minister, but wholly from Christ the Lord.
John 1:25
1:25 And they asked him, and
said unto him, {l} Why baptizest thou then, if thou be not that Christ, nor
Elias, neither that prophet?
(l) By this we may prove
that the Jews knew there should be some change in religion under the
Messiah.
John 1:26
1:26 John answered them,
saying, I baptize with water: but there standeth one {m} among you, whom ye
know not;
(m) Whom all the world
sees, and sees even amongst you.
John 1:29
1:29 {13} The next day John
seeth Jesus coming unto him, and saith, Behold {n} the Lamb of God, which {o}
taketh away the {p} sin of the world.
(13) The body and truth of
all the sacrifices of the law, to make satisfaction for the sin of the
world, is Christ.
(n) This word "the" which is added has great force in it, not only to set
forth the worthiness of Christ, and so to separate him for the "lamb" which
was a symbol of him, and from all other sacrifices of the law, but also to
remind us of the prophecies of Isaiah and others.
(o) This word is in the present tense, and signifies a continuous act, for
the Lamb rightfully has this power both now and forever to take away the
sins of the world.
(p) That is, that root of sins, namely, our corruption, and so consequently
the fruits of sins, which are commonly called in the plural number, sins.
John 1:31
1:31 And {q} I knew him not:
but that he should be made manifest to Israel, therefore am I come baptizing
with water.
John 1:32
1:32 {14} And John bare
record, saying, I saw the Spirit descending from heaven like a dove, and it
abode upon him.
(14) Christ is proved to be
the Son of God by the coming down of the Holy Spirit, by the Father's voice,
and by John's testimony.
John 1:34
1:34 And I saw, and bare
record that this is {r} the Son of God.
(r) This word "the" points
out to us some excellent thing, and makes a distinction between Christ and
others, whom Moses and the prophets commonly call the sons of the most High.
John 1:35
1:35 {15} Again the next day
after John stood, and two of his disciples;
(15) John gathers disciples
not to himself, but to Christ.
John 1:36
1:36 {16} And looking upon
Jesus as he walked, he saith, Behold the Lamb of God!
(16) Christ is set before
us to follow, not as a vain shadow, but as our Mediator.
John 1:37
1:37 {17} And the two
disciples heard him speak, and they followed Jesus.
(17) In this first
gathering of the disciples we have shown to us that the beginning of
salvation is from God, who calls us unto his Son by the ministry of his
servants: whom, as he guides us, we must also hear, and follow him home, so
that being instructed by him we may also instruct others.
John 1:38
1:38 Then Jesus turned, and
saw them following, and saith unto them, What seek ye? They said unto him,
Rabbi, (which is to say, being interpreted, Master,) {s} where dwellest thou?
John 1:39
1:39 He saith unto them, Come
and see. They came and saw where he dwelt, and abode with him that day: for it
was about the {t} tenth hour.
John 1:41
1:41 He first findeth his own
brother Simon, and saith unto him, We have found the Messias, which is, being
interpreted, the {u} Christ.
(u) That is, anointed, and
king after the manner of the Jewish people.
John 1:45
1:45 {18} Philip findeth
Nathanael, and saith unto him, We have found him, of whom Moses in the law,
and the prophets, did write, Jesus of Nazareth, the son of Joseph.
John 1:46
1:46 {19} And Nathanael said
unto him, Can there any good thing come out of Nazareth? Philip saith unto
him, Come and see.
(19) We must especially
take heed of false presumptions, which prevent us from entrance to Christ.
John 1:47
1:47 {20} Jesus saw Nathanael
coming to him, and saith of him, Behold an Israelite indeed, in whom is no
guile!
John 1:48
1:48 {21} Nathanael saith
unto him, Whence knowest thou me? Jesus answered and said unto him, Before
that Philip called thee, when thou wast under the fig tree, I saw thee.
(21) The purpose of
miracles is to set before us Christ the Almighty, and also the only author
of our salvation, in order that we may apprehend him by faith.
John 1:51
1:51 And he saith unto him,
Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the
angels of God {x} ascending and descending upon the Son of man.
(x) These words signify the
power of God which would appear in Christ's ministry by the angels serving
him as the head of the Church.
John 2:1
2:1 And {1} the {a} third day
there was a marriage in Cana of Galilee; and the mother of Jesus was there:
(1) Christ, declaring
openly in an assembly by a notable miracle that he has power over the nature
of things to feed man's body, leads the minds of all men to consider his
spiritual and saving strength and power.
(a) After the talk which he had with Nathanael, or after his departure from
John, or after he came into Galilee.
John 2:3
2:3 {2} And when they wanted
wine, the mother of Jesus saith unto him, They have no wine.
(2) Christ takes good
enough care of our salvation, and therefore has no need of others to remind
of it.
John 2:4
2:4 Jesus saith unto her,
Woman, what have I to do with thee? mine {b} hour is not yet come.
John 2:6
2:6 And there were set there
six {c} waterpots of stone, after the manner of the purifying of the Jews,
containing two or three {d} firkins apiece.
(c) These were vessels made
for the use of water, in which they washed themselves.
(d) Every firkin contained one hundred pounds, at twelve ounces a pound: By
this we gather that Christ helps them with one thousand and eight hundred
pounds of wine. (about 135 imperial gallons or 600 litres Ed.)
John 2:10
2:10 And saith unto him,
Every man at the beginning doth set forth good wine; and when men have {e}
well drunk, then that which is worse: [but] thou hast kept the good wine until
now.
(e) Literally, "are
drunken". Now this saying, to be drunken, does not always refer to being
drunk in the evil sense in the Hebrew language, but sometimes signifies an
abundant and plentiful use of wine, which is nonetheless a measured amount,
as in Ge 43:34 .
John 2:12
2:12 After this he went down
to Capernaum, he, and his mother, and his {f} brethren, and his disciples: and
they continued there not many days.
(f) That is, his cousins.
John 2:13
2:13 {3} And the Jews'
passover was at hand, and Jesus went up to Jerusalem,
(3) Christ being made
subject to the law for us, satisfies the law of the passover.
John 2:14
2:14 {4} And found in the
temple those that sold oxen and sheep and doves, and the changers of money
sitting:
(4) Christ being ordained
to purge the Church with great zeal begins his office both of Priest and
Prophet.
John 2:17
2:17 And his disciples
remembered that it was written, The {g} zeal of thine house hath eaten me up.
(g) "Zeal" in this place is
taken for a wrathful indignation and displeasure of the mind, brought about
when someone deals wickedly and evilly towards those whom we love well.
John 2:18
2:18 {5} Then answered the
Jews and said unto him, What {h} sign shewest thou unto us, seeing that thou
doest these things?
(5) Against those who so
bind God to an ordinary calling, which they themselves most shamefully
abuse, that they will not admit of an extraordinary calling, which God
confirms from heaven (and they would have it extinguished, although in vain)
unless it is sealed with outward and bodily miracles.
(h) With what miracle do you confirm it, that we may see the heavenly power
and strength which gives you authority to speak and to act in this manner?
John 2:21
2:21 But he spake of the {i}
temple of his body.
(i) That is, of his body.
John 2:24
2:24 {6} But Jesus did not
commit himself unto them, because he knew all [men],
John 2:25
2:25 {7} And needed not that
any should testify of man: for he knew what was in man.
(7) Christ is the searcher
of hearts, and therefore truly God.
John 3:1
3:1 There {1} was a man of
the Pharisees, named Nicodemus, a {a} ruler of the Jews:
(1) There are none
sometimes more unlearned than the learned, but the learned as well as the
unlearned must desire wisdom from Christ only.
(a) A man of great estimation and a ruler amongst the Jews.
John 3:2
3:2 The same came to Jesus by
night, and said unto him, Rabbi, we know that thou art a {b} teacher come from
God: for no man can do these miracles that thou doest, {c} except God be with
him.
(b) We know that you are
sent from God to teach us.
(c) But he in whom some part of the excellency of God appears. And if
Nicodemus had rightly known Christ, he would not only have said that God was
with him, but in him, as Paul does in 2Co 1:19 .
John 3:3
3:3 {2} Jesus answered and
said unto him, Verily, verily, I say unto thee, Except a man be born again, he
cannot {d} see the {e} kingdom of God.
(2) The beginning of
Christianity consists in this, that we know ourselves not only to be corrupt
in part, but to be wholly dead in sin: so that our nature has need to be
created anew, with regard to its qualities, which can be done by no other
power, but by the divine and heavenly, by which we were first created.
(d) That is, "go in", or "enter", as he expounds himself below in John 3:5 .
(e) The Church: for Christ shows here how we come to be citizens and to have
anything to do in the city of God.
John 3:4
3:4 Nicodemus saith unto him,
How {f} can a man be born when he is old? can he enter the second time into
his mother's womb, and be born?
(f) How can I who am old be
born again? For Nicodemus answers as if Christ's words were only addressed
to himself.
John 3:6
3:6 That which is born of the
flesh is {g} flesh; and that which is born of the Spirit is spirit.
(g) That is, fleshly,
namely, wholly unclean and under the wrath of God: and therefore this word
"flesh" signifies the corrupt nature of man: contrary to which is the
Spirit, that is, the man ingrafted into Christ through the grace of the Holy
Spirit, whose nature is everlasting and immortal, though the strife of the
flesh remains.
John 3:8
3:8 The wind bloweth where it
{h} listeth, and thou hearest the sound thereof, but canst not tell whence it
cometh, and whither it goeth: so is every one that is born of the Spirit.
John 3:9
3:9 {3} Nicodemus answered
and said unto him, How can these things be?
(3) The secret mystery of
our regeneration which cannot be comprehended by man's capacity, is
perceived by faith, and that in Christ only, because he is both God on
earth, and man in heaven, that is to say, man in such a way that he is God
also, and therefore almighty: and God in such a way that he is man also, and
therefore his power is made manifest to us.
John 3:11
3:11 Verily, verily, I say
unto thee, We speak that we do know, and testify that we have seen; and ye
receive not our {i} witness.
(i) You handle doubtful
things even though you have no solid basis for believing them, and yet men
believe you: but I teach those things that are of a truth and well known,
and you do not believe me.
John 3:13
3:13 And no {k} man {l} hath
ascended up to heaven, but he that came down from heaven, [even] {m} the Son
of man which {n} is in heaven.
(k) Only Christ can teach
us heavenly things, for no man ascends, etc.
(l) That is, has any spiritual light and understanding, or ever had any, but
only the Son of God who came down to us.
(m) Whereas he is said to have come down from heaven, this must be
understood as referring to his Godhead, and of the manner of his conception:
for Christ's birth upon the earth was heavenly and not earthly, for he was
conceived by the Holy Spirit.
(n) That which is proper to the divinity of Christ, is here spoken of the
whole Christ, to show us that he is but one person in which two natures are
united.
John 3:16
3:16 {5} For God so loved the
world, that he gave his only begotten Son, that whosoever believeth {o} in him
should not perish, but have everlasting life.
(5) Nothing else but the
free love of the Father is the beginning of our salvation, and Christ is he
in whom our righteousness and salvation dwells: and faith is the instrument
or means by which we apprehend it, and everlasting life is that which is set
before us to apprehend.
(o) It is not the same to believe in a thing, and to believe about a thing,
for we may not believe in anything except in God alone, but we may believe
about anything whatever, says Nazianzene in his Oration of the Spirit.
John 3:17
3:17 {6} For God sent not his
Son into the world {p} to condemn the world; but that the {q} world through
him might be saved.
(6) Christ does not
condemn, but rather despising Christ condemns.
(p) That is, to be the cause of the condemning of the world, for indeed sins
are the cause of death; however, Christ will still judge the living and the
dead.
(q) Not only the people of the Jews, but whoever will believe in him.
John 3:19
3:19 {7} And this is the {r}
condemnation, that light is come into the world, and men loved darkness rather
than light, because their deeds were evil.
(7) The only reason why men
refuse the light that is offered to them is wickedness.
(r) That is, the cause of condemnation, which remains in men, unless through
God's great benefit they are delivered from it.
John 3:21
3:21 But he that {s} doeth
truth cometh to the light, that his deeds may be made manifest, that they are
wrought {t} in God.
(s) That is, he that leads
an honest life, and is void of all cunning and deceit.
(t) That is, with God, God as it were going before.
John 3:25
3:25 {8} Then there arose a
question between [some] of John's disciples and the Jews about purifying.
(8) Satan inflames the
disciples of John with a fond emulation of their master in order to hinder
the course of the gospel: but John, being mindful of his office, not only
puts a stop to their endeavours, but also takes occasion by that means to
give testimony of Christ, that in him alone the Father has set forth
everlasting life.
John 3:27
3:27 John answered and said,
A man {u} can receive nothing, except it be given him from heaven.
(u) Why are you trying to
better my state? This is every man's lot and portion, that he cannot better
himself in the slightest way.
John 3:31
3:31 He that cometh from
above is above all: he that is of the earth is {x} earthly, and {y} speaketh
of the earth: he that cometh from heaven is above all.
(x) Is nothing else but
man, a piece of work made of the slime of the earth.
(y) Is characterized by nothing but corruption, ignorance, dulness, etc.
John 3:32
3:32 And what he hath {z}
seen and heard, that he testifieth; and {a} no man receiveth his testimony.
(z) What he knows fully and
perfectly.
(a) That is, very few.
John 3:35
3:35 The Father loveth the
Son, and hath {b} given all things into his hand.
John 3:36
3:36 He that believeth on the
Son hath everlasting life: and he that believeth not the Son shall not {c} see
life; but the wrath of God abideth on him.
John 4:1
4:1 When {1} therefore the
Lord knew how the Pharisees had heard that Jesus made and baptized more
disciples than John,
(1) This balance is to be
kept in doing our duty, that neither by fear are we terrified from going
forward, and neither by rashness procure or bring dangers upon ourselves.
John 4:5
4:5 {2} Then cometh he to a
city of Samaria, which is called Sychar, near to the parcel of ground that
Jacob gave to his son Joseph.
(2) Christ, leaving the
proud Pharisees, communicates the treasures of everlasting life with a poor
sinful woman and stranger, refuting the gross errors of the Samaritans, and
defending the true service of God, which was delivered to the Jews, but yet
in such a way that he here calls both Samaritans and Jews back to himself,
as one whom only all the fathers, and also all the ceremonies of the law,
regarded, and had respect for.
John 4:6
4:6 Now Jacob's well was
there. Jesus therefore, being wearied with [his] journey, sat {a} thus on the
well: [and] it was about the {b} sixth hour.
(a) Even as he was weary,
or because he was weary.
(b) It was almost noon.
John 4:9
4:9 Then saith the woman of
Samaria unto him, How is it that thou, being a Jew, askest drink of me, which
am a woman of Samaria? for the Jews {c} have no dealings with the Samaritans.
John 4:10
4:10 Jesus answered and said
unto her, If thou knewest {d} the gift of God, and who it is that saith to
thee, Give me to drink; thou wouldest have asked of him, and he would have
given thee {e} living water.
(d) By this word "the" we
are shown that Christ speaks of some excellent gift, that is to say, even
about himself, whom his Father offered to this woman.
(e) This everlasting water, that is to say, the exceeding love of God, is
called "living" or "of life", to make a difference between it and the water
that should be drawn out of a well: and these metaphors are frequently used
by the Jews.
John 4:20
4:20 {3} Our fathers
worshipped in this {f} mountain; and ye say, that in Jerusalem is the place
where men ought to worship.
(3) All the religion of
superstitious people stands for the most part upon two pillars, but very
weak, that is to say, upon the perverted examples of the fathers, and a
foolish opinion of outward things: and to refute such errors we have to turn
to the word and nature of God.
(f) The name of this mountain is Gerizim, upon which Sanabaletta the Cuthite
built a temple with the permission of Alexander of Macedonia, after the
victory of Issica: and he made high priest there Manasses his son in law;
Josephus, book 11.
John 4:23
4:23 But the hour cometh, and
now is, when the true worshippers shall worship the Father in {g} spirit and
in truth: for the Father seeketh such to worship him.
(g) This word "spirit" is
to be taken here as it is set against that commandment which is called
carnal in He 7:16 , as the commandment is considered in itself: and so he
speaks of "truth" not as we set it against a lie, but as we take it in
respect of the outward ceremonies of the law, which only shadowed that which
Christ indeed performed.
John 4:24
4:24 God [is] a {h} Spirit:
and they that worship him must worship [him] in spirit and in truth.
(h) By the word "spirit" he
means the nature of the Godhead, and not the third person in the Trinity.
John 4:32
4:32 {4} But he said unto
them, I have meat to eat that ye know not of.
(4) We may have care of our
bodies, but in such a way that we prefer willingly and freely the occasion
which is offered us to enlarge the kingdom of God before all necessities of
this life, whatever else they may be.
John 4:35
4:35 {5} Say not ye, There
are yet four months, and [then] cometh harvest? behold, I say unto you, Lift
up your eyes, and look on the fields; for they are white already to harvest.
(5) When the spiritual corn
is ripe, we must not linger, for so the children of this world would condemn
us.
John 4:36
4:36 {6} And he that reapeth
receiveth wages, and gathereth fruit unto life eternal: that both he that
soweth and he that reapeth may rejoice together.
(6) The doctrine of the
prophets was as it were a sowing time, and the doctrine of the gospel, as
the harvest: and there is an excellent agreement between them both, and the
ministers of them both.
John 4:37
4:37 And herein is that {i}
saying true, One soweth, and another reapeth.
John 4:39
4:39 {7} And many of the
Samaritans of that city believed on him for the saying of the woman, which
testified, He told me all that ever I did.
John 4:43
4:43 {8} Now after two days
he departed thence, and went into {k} Galilee.
(8) The despisers of Christ
deprive themselves of his benefit: yet Christ prepares a place for himself.
(k) Into the towns and villages of Galilee, for he would not live in his
country of Nazareth, because they despised him, and where (as the other
evangelists write) the efficacy of his benefits was hindered because of
their being incredibly stiffnecked.
John 4:46
4:46 {9} So Jesus came again
into Cana of Galilee, where he made the water wine. And there was a certain
{l} nobleman, whose son was sick at Capernaum.
(9) Although Christ is
absent in body, yet he works mightily in the believers by his word.
(l) Some of Herod's royal attendants, for though Herod was not a king, but a
Tetrarch, yet he was a king in all respects (or at least the people called
him a king) except that he lacked the title of king.
John 5:2
5:2 {1} Now there is at
Jerusalem by the sheep [market] a {a} pool, which is called in the Hebrew
tongue {b} Bethesda, having five porches.
(1) There is no disease so
old which Christ cannot heal.
(a) Of which cattle drank, and used to be plunged in, since there was a
great abundance of water at Jerusalem.
(b) That is to say, the house of pouring out, because a great abundance of
water was poured out into that place.
John 5:10
5:10 {2} The Jews therefore
said unto him that was cured, It is the sabbath day: it is not lawful for thee
to carry [thy] bed.
John 5:17
5:17 {3} But Jesus answered
them, My Father worketh hitherto, and I work.
(3) The work of God was
never the breach of the sabbath, and the works of Christ are the works of
the Father, both because they are one God, and also because the Father does
not work except in the Son.
John 5:18
5:18 Therefore the Jews
sought the more to kill him, because he not only had broken the sabbath, but
said also that God was {c} his Father, making himself equal with God.
(c) That is, his alone and
no one else's, which they gather from his saying, "And I work", applying
this word "work" to himself which properly belongs to God, and therefore
makes himself equal to God.
John 5:19
5:19 Then answered Jesus and
said unto them, Verily, verily, I say unto you, The Son can do nothing {d} of
himself, but what he {e} seeth the Father do: for what things soever he doeth,
these also doeth the Son {f} likewise.
(d) Not only without his
Father's authority, but also without his mighty working and power.
(e) This must be understood of the person of Christ, which consists of two
natures, and not simply of his Godhead: so then he says that his Father
moves and governs him in all things, but yet nonetheless, when he says he
works with his Father, he confirms his Godhead.
(f) In like sort, jointly and together. Not because the Father does some
things, and then the Son works after him and does the same, but because the
might and power of the Father and the Son work equally and jointly together.
John 5:21
5:21 {4} For as the Father
raiseth up the dead, and quickeneth [them]; even so the Son quickeneth whom he
will.
(4) The Father makes no man
partaker of everlasting life except in Christ, in whom alone also he is
truly worshipped.
John 5:22
5:22 For the Father {g}
judgeth {h} no man, but hath committed all judgment unto the Son:
(g) This word "judgeth" is
taken by the figure of speech synecdoche to represent all governing.
(h) These words are not to be taken as though they simply denied that God
governed the world, but rather they deny that he governed as the Jews
imagined it, who separate the Father from the Son, whereas indeed, the
Father does not govern the world, but only in the person of his Son, being
made manifest in the flesh: so he says below in John 5:30 , that he came not
to do his own will: that his doctrine is not his own, that the blind man and
his parents did not sin John 7:16 John 9:3 , etc.
John 5:24
5:24 {5} Verily, verily, I
say unto you, He that heareth my word, and believeth on him that sent me, hath
everlasting life, and shall not come into condemnation; but is passed from
death unto life.
(5) The Father is not
worshipped except by his Son's word apprehended by faith, which is the only
way that leads to eternal life.
John 5:25
5:25 {6} Verily, verily, I
say unto you, The hour is coming, and now is, when the dead shall hear the
voice of the Son of God: and they that hear shall live.
(6) We are all dead in sin
and cannot be made alive by any other means, except by the word of Christ
apprehended by faith.
John 5:27
5:27 And hath given him {i}
authority to execute judgment also, because he is {k} the Son of man.
(i) That is, high and
sovereign power to rule and govern all things, in so much that he has power
over life and death.
(k) That is, he will not only judge the world as he is God, but also as he
is man, he received this from his Father, to be judge of the world.
John 5:28
5:28 {7} Marvel not at this:
for the hour is coming, in the which all that are in the graves shall hear his
voice,
John 5:29
5:29 {8} And shall come {l}
forth; they that have done good, unto the {m} resurrection of life; and they
that have done evil, unto the resurrection of damnation.
(8) Faith and infidelity
will be judged by their fruits.
(l) From their graves.
(m) To that resurrection which has everlasting life following it: against
which is set the resurrection of condemnation, that is, which is followed by
condemnation.
John 5:30
5:30 {9} I can {n} of mine
own self do nothing: {o} as I hear, I judge: and my judgment is just; because
I seek not mine own will, but the will of the Father which hath sent me.
(9) The Father is the
author and approver of all things which Christ does.
(n) See above in John 5:22 .
(o) As my Father directs me, who dwells in me.
John 5:31
5:31 If I bear witness of
myself, my witness is not {p} true.
(p) Faithful, that is,
worthy to be credited; see John 8:14 .
John 5:33
5:33 {10} Ye sent unto John,
and he bare witness unto the truth.
(10) Christ is declared to
be the only Saviour by John's voice, and infinite miracles, and by the
testimonies of all the prophets. But the world, being addicted to false
prophets, and desirous to seem religious, does not see any of these things.
John 5:35
5:35 He was a burning and a
shining light: and ye were willing for {q} a season to rejoice in his light.
John 5:42
5:42 But I know you, that ye
have not the {r} love of God in you.
John 5:45
5:45 {s} Do not think that I
will accuse you to the Father: there is [one] that accuseth you, [even] Moses,
in whom ye trust.
(s) This denial does not
set aside that which is said here, but corrects it, as if Christ said, the
most severe accuser the Jews will have is Moses, not him.
John 6:1
6:1 After these things Jesus
went {a} over the sea of Galilee, which is [the sea] of Tiberias.
(a) Not that he cut across
the lake of Tiberias, but by sailing across the large creeks he made his
journey shorter: therefore he is said to have gone over the sea, when in
reality he passed over from one side of the creek to the other.
John 6:5
6:5 {1} When Jesus then
lifted up [his] eyes, and saw a great company come unto him, he saith unto
Philip, Whence shall we buy bread, that these may eat?
(1) They that follow Christ
sometimes hunger, but they are never without help.
John 6:15
6:15 {2} When Jesus therefore
perceived that they would come and take him by force, to make him a king, he
departed again into a mountain himself alone.
(2) Not only is Christ not
delighted by a preposterous worship, but he is greatly offended by it.
John 6:16
6:16 {3} And when even was
[now] come, his disciples went down unto the sea,
(3) The godly are often in
peril and danger, but Christ comes to them in time, even in the midst of the
tempests, and brings them to the haven.
John 6:17
6:17 And entered into a ship,
and went over the sea {b} toward Capernaum. And it was now dark, and Jesus was
not come to them.
(b) In Mr 6:45 they are
told to go ahead to Bethsaida, for Bethsaida was along the way to Capernaum.
John 6:21
6:21 Then they {c} willingly
received him into the ship: and immediately the ship was at the land whither
they went.
(c) They were afraid at
first, but when they recognized his voice they became new men and took him
willingly into the ship, the very one whom they had shunned and fled from
before.
John 6:26
6:26 {4} Jesus answered them
and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the
miracles, but because ye did eat of the loaves, and were filled.
(4) They that seek the
kingdom of heaven lack nothing: nevertheless, the gospel is not the food of
the stomach but rather of the mind.
John 6:27
6:27 {d} Labour not for the
meat which perisheth, but for that meat which endureth unto everlasting life,
which the Son of man shall give unto you: for him hath God the Father {e}
sealed.
(d) Bestow your labour and
pain.
(e) That is, whom God the Father had distinguished from all other men by
planting his own power in him, as though he had sealed him with his seal, so
that he might be a vivid example and representation of him: and furthermore
he installed him to this office, to reconcile us men to God, and bring us to
everlasting life, which office belongs only to Christ.
John 6:28
6:28 Then said they unto him,
What shall we do, that we might work the {f} works of God?
(f) Which please God: for
they think that everlasting life depends upon the condition of fulfilling
the law: therefore Christ calls them back to faith.
John 6:29
6:29 {5} Jesus answered and
said unto them, {g} This is the work of God, that ye believe on him whom he
hath sent.
(5) Men torment themselves
in vain when they try to please God without faith.
(g) That is, this is the work that God requires, that you believe in me, and
therefore he calls them back to faith.
John 6:30
6:30 {6} They said therefore
unto him, What sign shewest thou then, that we may see, and believe thee? what
dost thou work?
John 6:32
6:32 {7} Then Jesus said unto
them, Verily, verily, I say unto you, Moses gave you not {h} that bread from
heaven; but my Father giveth you the true bread from heaven.
(7) Christ, who is the true
and only author and giver of eternal life, was represented unto those in the
Old Testament by the manna.
(h) He denies that manna was the true heavenly bread, and says that he
himself is the true bread, because he feeds the true and everlasting life.
And as for 1Co 10:1-5 , where Paul calls manna spiritual food, it does not
contradict what is said here, for Paul joins the thing signified with the
sign: but in this whole disputation, Christ deals with the Jews after their
own opinion and conceit of the matter, who thought of the manna only in
terms of physical food.
John 6:35
6:35 And Jesus said unto
them, I am the bread {i} of life: he that cometh to me shall never hunger; and
he that believeth on me shall never thirst.
John 6:37
6:37 {8} All that the Father
giveth me shall come to me; and him that cometh to me I will in no wise cast
out.
(8) The gift of faith
proceeds from the free election of the Father in Christ, after which
everlasting life necessarily follows: therefore faith in Christ Jesus is a
sure witness of our election, and therefore of our glorification, which is
to come.
John 6:38
6:38 For I came down from
heaven, not to do mine {k} own will, but the will of him that sent me.
John 6:40
6:40 And this is the will of
him that sent me, that every one which {l} seeth the Son, and believeth on
him, may have everlasting life: and I will raise him up at the last day.
(l) Seeing and believing
are joined together: for there is another type of seeing which is general,
which the demons have, for they see: but here he speaks about that type of
seeing which properly belongs to the elect.
John 6:41
6:41 {9} The Jews then
murmured at him, because he said, I am the bread which came down from heaven.
(9) Flesh cannot perceive
spiritual things, and therefore the beginning of our salvation comes from
God, who changes our nature, so that we, being inspired by him, may remain
to be instructed and saved by Christ.
John 6:45
6:45 It is written in the {m}
prophets, And they shall be all {n} taught of God. Every man therefore that
hath heard, and hath learned of the Father, cometh unto me.
(m) In the book of the
prophets, for the Old Testament was divided by them into three general
parts: into the law, the prophets, and the holy writings.
(n) That is, they will be children of the Church, for so the prophet Isaiah
expounds it in Is 54:13 ; that is to say, ordained to life, see Geneva "Ac
13:48", and therefore the knowledge of the heavenly truth is the gift and
work of God, and does not rest in any power of man.
John 6:46
6:46 Not that any man hath
seen the Father, {o} save he which is of God, he hath seen the Father.
(o) If only the Son has
seen the Father, then it is only he that can truly teach us and instruct us.
John 6:48
6:48 {10} I am that bread of
life.
(10) The true use of
sacraments is to ascend from them to the thing itself, that is, to Christ:
and by the partaking of him alone we get everlasting life.
John 6:50
6:50 {p} This is the bread
which cometh down from heaven, that a man may eat thereof, and not die.
John 6:51
6:51 {11} I am the {q} living
bread which came down from heaven: if any man {r} eat of this bread, he shall
live for ever: and the bread that I will give is my flesh, which I will give
for the life of the world.
(11) Christ being sent from
the Father is the selfsame unto us for the getting and keeping of
everlasting life, as bread and flesh, yea, meat and drink, are to the use of
this transitory life.
(q) Which gives life to the world.
(r) That is to say, whoever is truly a partaker of Christ, who is our food.
John 6:52
6:52 {12} The Jews therefore
strove among themselves, saying, How can this man give us [his] flesh to eat?
(12) Flesh cannot make a
difference between fleshly eating, which is done by the help of the teeth,
and spiritual eating, which consists in faith: and therefore it condemns
that which it does not understand: yet nonetheless, the truth must be
preached and taught.
John 6:53
6:53 Then Jesus said unto
them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of
man, and drink his blood, ye have {s} no life in you.
(s) If Christ is present,
life is present, but when Christ is absent, then death is present.
John 6:57
6:57 As {t} the living Father
hath sent me, and I live by the {u} Father: so he that eateth me, even he
shall live by me.
(t) In that Christ is man,
he receives that power which quickens and gives life to those that are his,
from his Father: and he adds this word "the" to make a distinction between
his Father and all other fathers.
(u) Christ means that although he is man, yet his flesh can give life, not
by its own nature, but because his flesh lives by the Father, that is to
say, sucks and draws out of the Father that power which it has to give life.
John 6:60
6:60 {13} Many therefore of
his disciples, when they had heard [this], said, This is an hard saying; who
can hear it?
(13) The reason of man
cannot comprehend the uniting of Christ and his members: therefore let it
worship and revere that which is better than itself.
John 6:63
6:63 {14} It is the {x}
spirit that quickeneth; the flesh profiteth nothing: the words that I speak
unto you, [they] are spirit, and [they] are life.
(14) The flesh of Christ
therefore quickens us, because he that is man is God: and this mystery is
only comprehended by faith, which is the gift of God, found only in the
elect.
(x) Spirit, that is, that power which flows from the Godhead causes the
flesh of Christ (which is otherwise nothing but flesh) both to live in
itself and to give life to us.
John 6:66
6:66 {15} From that [time]
many of his disciples went back, and walked no more with him.
(15) Such is the malice of
men, that they bring about their own destruction, even in hearing the very
doctrine of salvation, but there are a few who believe through the singular
gift of God.
John 6:70
6:70 {16} Jesus answered
them, Have not I chosen you twelve, and one of you is a devil?
(16) The number of the
professors of Christ is very small, and among them also there are some
hypocrites, and those worse than all others.
John 7:2
7:2 Now the Jews' {a} feast
of tabernacles was at hand.
(a) This feast was so
called because of the booths and tents which they made out of different
types of boughs, and sat under them seven days altogether; and during this
entire time the feast went on.
John 7:3
7:3 {1} His brethren
therefore said unto him, Depart hence, and go into Judaea, that thy disciples
also may see the works that thou doest.
(1) The grace of God comes
not by inheritance, but it is a gift that comes in another way: because of
this it occurs that the children of God often suffer more affliction from
their own relatives than from strangers.
John 7:5
7:5 For neither did his {b}
brethren believe in him.
John 7:6
7:6 {2} Then Jesus said unto
them, My time is not yet come: but your time is alway ready.
John 7:10
7:10 {3} But when his
brethren were gone up, then went he also up unto the feast, not openly, but as
it were in secret.
(3) An example of horrible
confusion in the very bosom of the Church. The pastors oppress the people
with terror and fear: the people seek Christ, when he does not appear: when
he offers himself, they neglect him. Some also that know him condemn him
rashly: only a very few think well of him, and even then in secret.
John 7:13
7:13 Howbeit no man spake {c}
openly of him for fear of the Jews.
(c) Or, boldly and freely:
for the majority of the Jews wanted nothing more than to extinguish his fame
and his name.
John 7:14
7:14 {4} Now about the {d}
midst of the feast Jesus went up into the temple, and taught.
(4) Christ uses goodness to
strive against the wickedness of the world: in the meanwhile most men are
offended even by that fame by which they ought to have been stirred up to
embrace Christ.
(d) About the fourth day of the feast.
John 7:16
7:16 {5} Jesus answered them,
and said, {e} My doctrine is not mine, but his that sent me.
(5) Therefore there are few
to whom the gospel appeals, because the giving of serious attention to
godliness is very rare.
(e) See above in John 5:22 ; and he speaks this in accordance with the
opinion of the Jews, as if he said, "My doctrine is not mine, that is, it is
not the doctrine of myself, whom you consider to be just a mere man and
therefore treat me lightly, but it is his that sent me."
John 7:18
7:18 {6} He that speaketh of
himself seeketh his own glory: but he that seeketh his glory that sent him,
the same is true, and no unrighteousness is in him.
(6) The true doctrine of
salvation differs from the false in this, that the true doctrine sets forth
the glory of God, and the false doctrine by puffing up men, dishonouring the
glory of God.
John 7:19
7:19 {7} Did not Moses give
you the law, and [yet] none of you keepeth the law? Why go ye about to kill
me?
(7) None boast more
confidently that they themselves are the defenders of the law of God than
they that break it most impudently.
John 7:21
7:21 {8} Jesus answered and
said unto them, I have done one work, and ye all marvel.
(8) The sabbath day (which
is here set before us as a standard of all ceremonies) was not appointed to
hinder, but to further and practise God's works, amongst which the main one
is the love of our neighbour.
John 7:23
7:23 If a man on the sabbath
day receive circumcision, that the {f} law of Moses should not be broken; are
ye angry at me, because I have made a man every whit whole on the sabbath day?
(f) That is to say, if the
law of circumcision which Moses gave matters so much to you that you do not
hesitate to circumcise upon the sabbath, do you rightly reprove me for
thoroughly healing a man?
John 7:24
7:24 {9} Judge not {g}
according to the appearance, but judge righteous judgment.
(9) We must judge according
to the truth of things, lest men turn us from the truth and carry us away.
(g) By the show that I make: for I seem to be a despicable person from among
the rabble of Galilee, and a carpenter's son, whom no man considers to be
very important: but mark the matter itself well, and judge the tree by the
fruit.
John 7:25
7:25 {10} Then said some of
them of Jerusalem, Is not this he, whom they seek to kill?
(10) Many marvel that the
endeavours of the enemies of God have no success, but in the meanwhile they
do not acknowledge the strength and power of God.
John 7:27
7:27 {11} Howbeit we know
this man whence he is: but when Christ cometh, no man knoweth whence he is.
John 7:28
7:28 {12} Then cried Jesus in
the temple as he taught, saying, Ye both know me, and ye know whence I am: and
I am not come of myself, but he that sent me is true, whom ye know not.
John 7:30
7:30 {13} Then they sought to
take him: but no man laid hands on him, because his hour was not yet come.
(13) The wicked cannot do
what they desire, but what God has appointed.
John 7:32
7:32 {14} The Pharisees heard
that the people murmured such things concerning him; and the Pharisees and the
chief priests sent officers to take him.
(14) As the kingdom of God
increases, so increases the rage of his enemies, till at last they seek in
vain for those missing blessings which they despised when they were present.
John 7:35
7:35 Then said the Jews among
themselves, Whither will he go, that we shall not find him? will he go unto
the {h} dispersed among the Gentiles, and teach the Gentiles?
(h) Literally, "to the
dispersion of the Gentiles" or "Greeks", and under the name of the Greeks he
refers to the Jews who were dispersed among the Gentiles.
John 7:37
7:37 {15} In the {i} last
day, that great [day] of the feast, Jesus stood and cried, saying, If any man
thirst, let him come unto me, and drink.
(15) There are two
principles of our salvation: the one is to be thoroughly touched with a true
feeling of our extreme poverty: the other to seek in Christ only (whom we
catch hold of by faith) the abundance of all good things.
(i) The last day of the feast of tabernacles, that is, the eighth day, was
as celebrated a day as the first.
John 7:38
7:38 He that believeth on me,
as the {k} scripture hath said, out of his belly shall flow rivers of living
water.
(k) The scripture being
referred to is not found anywhere word for word, but rather Christ seems to
be referring to many different places where mention is made of the gifts of
the Holy Spirit; see Joe 2:28-29; Isa 44:3 and especially Isa 55:1-13 .
John 7:39
7:39 (But this spake he of
the Spirit, which they that believe on him should receive: for the {l} Holy
Ghost was not yet [given]; because that Jesus was not yet {m} glorified.)
(l) What is meant by the
Holy Spirit he expressed a little before, speaking of the Spirit which they
that believed in him should receive. So that by the name of Holy Spirit are
meant the powers and mighty workings of the Holy Spirit.
(m) That is, those things were not yet seen and perceived which were to show
and set forth the glory of the only begotten.
John 7:40
7:40 {16} Many of the people
therefore, when they heard this saying, said, Of a truth this is the Prophet.
(16) There is contention
even in the Church itself about the main point of religion: neither has
Christ any more cruel enemies than those that occupy the seat of truth: yet
they cannot do what they would.
John 7:45
7:45 {17} Then came the
officers to the chief priests and Pharisees; and they said unto them, Why have
ye not brought him?
John 7:48
7:48 {18} Have any of the
rulers or of the Pharisees believed on him?
(18) False pastors are so
stupid and foolish that they consider the Church of God to be of value
according to the number of people in it, and from the outward show of it.
John 7:51
7:51 Doth our law judge [any]
man, before it hear him, and know {n} what he doeth?
John 7:53
7:53 {19} And every man went
unto his own house.
John 8:3
8:3 {1} And the scribes and
Pharisees brought unto him a woman taken in adultery; and when they had set
her in the midst,
(1) While the wicked go
about to make a snare for good men, they make a snare for themselves.
John 8:7
8:7 {2} So when they
continued asking him, he lifted up himself, and said unto them, He that is
without sin among you, let him first cast a stone at her.
(2) Against hypocrites who
are very severe judges against other men, and flatter themselves while they
are sinning.
John 8:10
8:10 {3} When Jesus had
lifted up himself, and saw none but the woman, he said unto her, Woman, where
are those thine accusers? hath no man condemned thee?
(3) Christ would not take
upon himself the office of the civil magistrate: he was content to bring
sinners to faith and repentance.
John 8:12
8:12 {4} Then spake Jesus
again unto them, saying, I am the light of the world: he that followeth me
shall not walk in darkness, but shall have the light of life.
(4) The world, which is
blind in itself, cannot come to have any light but in Christ alone.
John 8:13
8:13 {5} The Pharisees
therefore said unto him, {a} Thou bearest record of thyself; thy record is not
true.
(5) Christ is without all
exception the best witness of the truth, for he was sent by his Father for
that purpose, and his Father showed his approval of him to the world by
infinite miracles.
(a) You bear witness of yourself, which is worth nothing in the opinion of
all men, and for a man to commend himself is very uncommendable.
John 8:14
8:14 Jesus answered and said
unto them, {b} Though I bear record of myself, [yet] my record is true: for I
know whence I came, and whither I go; but ye cannot tell whence I come, and
whither I go.
(b) That which he denied
before in John 5:31 must be understood as Christ granting their position in
a way, for in that place he talked of himself somewhat in line with the
opinions of his hearers, who acknowledged nothing in Christ but his
humanity, and therefore he was content they should not regard his own
witness, unless it were otherwise confirmed. But in this place he stands and
affirms Godhead, and praises his Father, who is his witness, and agrees with
him.
John 8:15
8:15 Ye judge after the
flesh; I {c} judge no man.
(c) I am presently only
teaching you, I condemn no man: but yet if I want to do it, I might lawfully
do it, for I am not alone, but my Father is with me.
John 8:18
8:18 {d} I am one that bear
witness of myself, and the Father that sent me beareth witness of me.
(d) The Godhead is plainly
distinguished from the manhood, or else there would not be two witnesses:
for the accused party is not taken as a witness.
John 8:19
8:19 {6} Then said they unto
him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father:
if ye had known me, ye should have known my Father also.
John 8:20
8:20 These words spake Jesus
in the {e} treasury, as he taught in the temple: and no man laid hands on him;
{7} for his hour was not yet come.
(e) This was a certain
place appointed for the gathering of the offerings.
(7) We live and die according to the pleasure of God, and not of men:
therefore it behooves us that we constantly go forward in our calling.
John 8:21
8:21 {8} Then said Jesus
again unto them, I go my way, and ye shall seek me, and shall die in your
sins: whither I go, ye cannot come.
(8) Because men naturally
abhor heavenly things, no man can be a fit disciple of Christ unless the
Spirit of God makes him so: in the meantime nonetheless, the world must
necessarily perish, because it refuses the life that is offered unto it.
John 8:25
8:25 {9} Then said they unto
him, Who art thou? And Jesus saith unto them, Even {f} [the same] that I said
unto you from the beginning.
(9) He will eventually know
who Christ is who will diligently hear what Christ says.
(f) That is, I am Christ, and the Saviour, for so I told you from the
beginning that I was.
John 8:26
8:26 {10} I have many things
to say and to judge of you: but he that sent me is true; and I speak to the
world those things which I have heard of him.
John 8:27
8:27 {11} They understood not
that he spake to them of the Father.
(11) Even the contempt of
Christ results in his glory: and this thing his enemies will eventually feel
to their great pain.
John 8:31
8:31 {12} Then said Jesus to
those Jews which believed on him, If ye continue in my word, [then] are ye my
disciples indeed;
(12) The true disciples of
Christ continue in his doctrine, that profiting more and more in the
knowledge of the truth they may be delivered from the most grievous burden
of sin, into the true liberty of righteousness and life.
John 8:32
8:32 And ye shall know the
truth, and the truth shall {g} make you free.
John 8:33
8:33 {h} They answered him,
We be {i} Abraham's seed, and were never in bondage to any man: how sayest
thou, Ye shall be made free?
(h) Some of the multitude,
not they that believed: for this is not the speech of men that agree with
him, but of men that are against him.
(i) Born and begotten of Abraham.
John 8:37
8:37 {13} I know that ye are
Abraham's seed; but ye seek to kill me, because my word hath no place in you.
(13) Our wicked manners
declare that we are obviously born of a wicked nature: but we are changed,
and made part of the household of God according to the covenant which he
made with Abraham by Christ alone, apprehended and laid hold on by faith:
and this faith is known by a godly and honest life.
John 8:43
8:43 Why do ye not understand
my {k} speech? [even] because ye cannot hear my word.
(k) Or, language: as though
he said, "You do not understand what I say any more than if I spoke in a
strange and unknown language to you."
John 8:44
8:44 Ye are of [your] father
the devil, and the lusts of your father ye will do. He was a murderer from the
{l} beginning, and {m} abode not in the {n} truth, because there is no truth
in him. When he speaketh a lie, he speaketh of his {o} own: for he is a liar,
and the {p} father of it.
(l) From the beginning of
the world: for as soon as man was made, the devil cast him headlong into
death.
(m) That is, did not continue constantly, or did not remain.
(n) That is, in faithfulness and uprightness, that is, he did not remain in
the manner in which he was created.
(o) Even from his own head, and from his own mind or disposition.
(p) The author of it.
John 8:46
8:46 {14} Which of you
convinceth me of sin? And if I say the truth, why do ye not believe me?
John 8:48
8:48 {15} Then answered the
Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a
devil?
(15) The enemies of Christ
act bravely for a while, but the Father will appear in his time to avenge
the reproach that is done unto him in the person of his Son.
John 8:50
8:50 And I seek not mine own
glory: there is one {q} that seeketh and judgeth.
(q) That is, that will
avenge both your despising of me and of him.
John 8:51
8:51 {16} Verily, verily, I
say unto you, If a man keep my saying, he shall never {r} see death.
(16) Only the doctrine of
the gospel apprehended by faith is a sure remedy against death.
(r) That is, he will not feel it: for even in the midst of death the
faithful see life.
John 8:52
8:52 {17} Then said the Jews
unto him, Now we know that thou hast a devil. Abraham is dead, and the
prophets; and thou sayest, If a man keep my saying, he shall never taste of
death.
John 8:54
8:54 {18} Jesus answered, If
I honour myself, my honour is {s} nothing: it is my Father that honoureth me;
of whom ye say, that he is your God:
(18) There is no one
further from seeking glory than Christ, but his Father has set him above all
things.
(s) In saying this Christ grants their opinion, though not agreeing with it,
as if he had said, "Be it so, let this report which I give of myself be of
no force; yet there is another that glorifies me, that is, that honours my
name."
John 8:55
8:55 {19} Yet ye have not
known him; but I know him: and if I should say, I know him not, I shall be a
liar like unto you: but I know him, and keep his saying.
(19) There is no right
knowledge of God without Christ, neither is there any right knowledge of
Christ without his word.
John 8:56
8:56 {20} Your father Abraham
{t} rejoiced to see my {u} day: and he {x} saw [it], and was glad.
(20) The power of Christ
showed itself through all former ages in the fathers, for they saw in the
promises that he would come, and very joyfully laid hold of him with a
living faith.
(t) Was very desirous.
(u) A day is a space that a man lives in, or does any notable act in, or
endures any great thing in.
(x) With the eyes of faith; He 11:13 .
John 8:58
8:58 Jesus said unto them,
Verily, verily, I say unto you, Before Abraham was, I {y} am.
(y) Christ, as he was God,
was before Abraham: and he was the Lamb slain from the beginning of the
world.
John 8:59
8:59 {21} Then took they up
stones to cast at him: but Jesus hid himself, and went out of the temple,
going through the midst of them, and so passed by.
(21) Zeal without knowledge
eventually breaks out into a most open madness: and yet the wicked cannot do
what they desire.
John 9:1
9:1 And {1} as [Jesus] passed
by, he saw a man which was blind from [his] birth.
(1) Sin is even the
beginning of all bodily diseases, and yet it does not follow that in
punishing, even very severely, that God is punishing because of sin.
John 9:3
9:3 Jesus answered, {a}
Neither hath this man sinned, nor his parents: but that the works of God
should be made manifest in him.
(a) Christ reasons here as
his disciples thought, who presupposed that no diseases came except for the
reason of sins: as a result of this he answers that there was another cause
of this man's blindness, and that was in order that God's work might be
seen.
John 9:4
9:4 {2} I must work the works
of him that sent me, while it is {b} day: the night cometh, when no man can
work.
(2) The works of Christ are
is it were a light, which enlighten the darkness of the world.
(b) By "day" is meant the light, that is, the enlightening doctrine of the
heavenly truth: and by night is meant the darkness which comes by the
obscurity of the same doctrine.
John 9:6
9:6 {3} When he had thus
spoken, he spat on the ground, and made clay of the spittle, and he anointed
the eyes of the blind man with the clay,
(3) Christ healing the man
born blind by taking the symbol of clay, and afterward the symbol of the
fountain of Siloam
(which signifies "sent") shows that as he at the beginning made man, so does
he again restore both his body and soul: and yet in such a way that he
himself comes first of his own accord to heal us.
John 9:8
9:8 {4} The neighbours
therefore, and they which before had seen him that he was blind, said, Is not
this he that sat and begged?
(4) A true image of all
men, who as they are naturally blind do not themselves receive the light
that is offered unto them, nor endure it in another, and yet make a great
fuss among themselves.
John 9:10
9:10 Therefore said they unto
him, How were thine eyes {c} opened?
(c) This is a Hebrew idiom,
for they call a man's eyes shut when they cannot receive any light: and
therefore blind men who are made to see are said to have their eyes opened.
John 9:16
9:16 {5} Therefore said some
of the Pharisees, This man is not of God, because he keepeth not the sabbath
day. Others said, How can a man that is a sinner do such miracles? And there
was a division among them.
(5) Religion is assaulted
most by the pretence of religion: but the more it is pressed down, the more
it rises up.
John 9:24
9:24 Then again called they
the man that was blind, and said unto him, {d} Give God the praise: we know
that this man is a {e} sinner.
(d) A solemn order, by
which men were put under oath in ancient time to acknowledge their fault
before God, as if it was said to them, "Consider that you are before God,
who knows the entire matter, and therefore be sure that you revere his
majesty, and do him this honour and confess the whole matter openly rather
than to lie before him"; Jos 7:19; 1Sa 6:5 .
(e) He is called a sinner in the Hebrew language, who is a wicked man, and
someone who makes an art of sinning.
John 9:28
9:28 {6} Then they reviled
him, and said, Thou art his disciple; but we are Moses' disciples.
(6) Eventually, proud
wickedness must necessarily break forth, which lies vainly hidden under a
zeal of godliness.
John 9:34
9:34 They answered and said
unto him, {f} Thou wast altogether born in sins, and dost thou teach us? And
they cast him out.
(f) You are wicked even
from your cradle, and as we used to say, there is nothing in you but sin.
John 9:35
9:35 {7} Jesus heard that
they had cast him out; and when he had found him, he said unto him, Dost thou
believe on the Son of God?
(7) Most happy is their
state who are cast furthest out of the Church of the wicked (who themselves
proudly boast to be of the Church) so that Christ may come nearer to them.
John 9:39
9:39 {8} And Jesus said, For
{g} judgment I am come into this world, that they {h} which see not might see;
and that they which see might be made blind.
(8) Christ enlightens all
those by the preaching of the Gospel who acknowledge their own darkness, but
those who seem to themselves to see clearly enough, those he altogether
blinds: and these latter ones are often those who have the highest place in
the Church.
(g) With great power and authority, to do what is righteous and just: as if
he said, "These men take upon themselves to govern the people of God after
their own desire, as though they saw all things, and no one else did: but I
will rule much differently than these men do: for those whom they consider
as blind men, them will I enlighten, and those who take themselves to be
wisest, them will I drown in most abundant darkness of ignorance.
(h) In these words of seeing and not seeing there is a secret taunting and
rebuff to the Pharisees: for they thought all men to be blind but
themselves.
John 10:1
10:1 Verily, {1} verily, I
say unto you, He that entereth not by the door into the sheepfold, but
climbeth up some other way, the same is a thief and a robber.
(1) Seeing that by Christ
alone we have access to the Father, there are no true shepherds other than
those who come to Christ themselves and bring others there also, neither is
any to be thought to be in the true sheepfold but those who are gathered to
Christ.
John 10:3
10:3 To him the {a} porter
openeth; and the sheep hear his voice: and he calleth his own sheep by name,
and leadeth them out.
(a) In those days they used
to have a servant always sitting at the door, and therefore he speaks after
the manner of those days.
John 10:6
10:6 This {b} parable spake
Jesus unto them: but they understood not what things they were which he spake
unto them.
(b) This word "parable",
which the evangelist uses here, signifies a hidden type of speech, when
words are not used with their natural meaning, but are used to signify
another thing to us.
John 10:8
10:8 {2} All that {c} ever
came before me are thieves and robbers: but the sheep did not hear them.
(2) It does not matter how
many false teachers there have been, neither how old they have been.
(c) These terms must be applied to the matter he speaks of. And therefore
when he calls himself the door, he calls all those thieves and robbers who
take upon themselves this name of "door", which none of the prophets can do,
for they showed the sheep that Christ was the door.
John 10:9
10:9 {3} I am the door: by me
if any man enter in, he shall be saved, and shall {d} go in and out, and find
pasture.
(3) Only Christ is the true
Pastor, and those only are the true Church who acknowledge him to properly
be their only Pastor: opposite to him are thieves who do not feed the sheep,
but kill them: and hirelings also, who forsake the flock in time of danger,
because they feed it only for their own profit and gains.
(d) That is, will live safely, as the Jews used to speak (see De 26:6-10 ),
and yet there is a special reference to the shepherd's office.
John 10:15
10:15 As the Father {e}
knoweth me, even so know I the Father: and I lay down my life for the sheep.
John 10:16
10:16 {4} And other sheep I
have, which are not of this fold: them also I must bring, and they shall hear
my voice; and there shall be {f} one fold, [and] one shepherd.
(4) The calling of the
Gentiles.
(f) The distinguishing mark of the Christian Church throughout all the
world, is that it has only one head, that is Christ, the only keeper, and
only shepherd of it.
John 10:17
10:17 {5} Therefore doth my
Father love me, because {g} I lay down my life, that I might take it again.
(5) Christ is by the decree
of the Father the only true shepherd of the true Church, for he willingly
gave his life for his sheep, and by his own power rose again to life.
(g) He uses the present tense because Christ's whole life was as it were a
perpetual death.
John 10:19
10:19 {6} There was a
division therefore again among the Jews for these sayings.
(6) The gospel uncovers
hypocrisy, and therefore the world must necessarily rage when the gospel
comes forth.
John 10:22
10:22 And it was at Jerusalem
the feast of the {h} dedication, and it was winter.
(h) The feast of the
dedication was instituted by Judas Maccabeus and his brethren after the
restoring of God's true religion, by the casting out of Antiochus' garrison.
John 10:23
10:23 {7} And Jesus walked in
the temple in Solomon's porch.
(7) The unbelievers and
proud men accuse the gospel of darkness, and this very darkness is indeed
within themselves.
John 10:25
10:25 {8} Jesus answered
them, I told you, and ye believed not: the works that I do in my Father's
name, they bear witness of me.
(8) The doctrine of the
gospel is proved from heaven by two witnesses: both by the purity of the
doctrine and by miracles.
John 10:26
10:26 {9} But ye believe not,
{i} because ye are not of my sheep, as I said unto you.
(9) It is no marvel that
only a few believe, seeing that all men are by nature untamed beasts: yet
nonetheless God has his own, which he turns into sheep, and commits them
unto his Son, and preserves them against the cruelty of all wild beasts.
(i) He gives a reason why they do not believe, that is, because they are not
his sheep.
John 10:31
10:31 {10} Then the Jews took
up stones again to stone him.
John 10:32
10:32 Jesus answered them,
Many good works have I shewed you from my {k} Father; for which of those works
do ye stone me?
John 10:35
10:35 If he called them gods,
unto whom the word of God came, and the scripture cannot be {l} broken;
John 10:39
10:39 {11} Therefore they
sought again to take him: but he escaped out of their hand,
(11) Christ flees danger,
not because of mistrust, nor for fear of death, nor that he would be lazy,
but to gather a Church in another place.
John 11:1
11:1 Now {1} a certain [man]
was sick, [named] Lazarus, of Bethany, the {a} town of Mary and her sister
Martha.
(1) Christ, in restoring
the rotting body of his friend to life, shows an example both of his mighty
power, and also of his singular good will toward men: and this is also an
image of the resurrection to come.
(a) Where his sisters dwelt.
John 11:6
11:6 {2} When he had heard
therefore that he was sick, he abode two days still in the same place where he
was.
(2) In that thing which God
sometimes seems to linger in helping us, he does it both for his glory, and
for our salvation, as the end result of the matter clearly proves.
John 11:8
11:8 {3} [His] disciples say
unto him, Master, the Jews of late sought to stone thee; and goest thou
thither again?
(3) This alone is the sure
and right way to life, to follow God boldly without fear, who calls us and
shines before us in the darkness of this world.
John 11:9
11:9 Jesus answered, Are
there not {c} twelve hours in the day? If any man walk in the day, he
stumbleth not, because he seeth the light of this world.
John 11:11
11:11 These things said he:
and after that he saith unto them, Our friend Lazarus {d} sleepeth; but I go,
that I may awake him out of sleep.
(d) The Jews used a milder
kind of speech and called death "sleep", and this same manner of speech is
found in other languages, who call the place of burial where the dead are
laid waiting for the resurrection a "sleeping place".
John 11:19
11:19 {4} And many of the
Jews came to Martha and Mary, to comfort them concerning their brother.
(4) God, who is the maker
of nature, does not condemn natural emotions, but shows that they ought to
be guided by the rule of faith.
John 11:23
11:23 Jesus saith unto her,
Thy brother shall {e} rise again.
(e) That is, will recover
life again.
John 11:33
11:33 {5} When Jesus
therefore saw her weeping, and the Jews also weeping which came with her, he
{f} groaned in the spirit, and was troubled,
(5) Christ took upon
himself together with our flesh all affections of man (sin alone excepted),
and amongst them especially mercy and compassion.
(f) These are signs that he was greatly moved, but yet these signs were
without sin: and these affections belong to man's nature.
John 11:46
11:46 {6} But some of them
went their ways to the Pharisees, and told them what things Jesus had done.
(6) The last aspect of hard
and ironlike stubbornness is to proclaim open war against God, and yet it
does not cease to make a pretence both of godliness and of the profit of the
nation.
John 11:47
11:47 Then gathered the chief
priests and the Pharisees a {g} council, and said, What do we? for this man
doeth many miracles.
John 11:48
11:48 If we let him thus
alone, all [men] will believe on him: and the Romans shall come and {h} take
away both our place and nation.
(h) That is, take away from
us by force: for at that time, though the high priest's authority was
greatly lessened and weakened, yet there was some type of government left
among the Jews.
John 11:49
11:49 {7} And one of them,
[named] Caiaphas, being the high priest that same year, said unto them, Ye
know nothing at all,
(7) The raging and angry
company of the false church persuade themselves that they cannot be in
safety, unless he is taken away, who alone upholds the Church. And the
wisdom of the flesh judges in the same way in worldly affairs, which is
governed by the spirit of giddiness or madness.
John 11:51
11:51 {8} And this spake he
not of himself: but being high priest that year, he prophesied that Jesus
should die for that nation;
(8) Christ sometimes turns
the tongues, even of the wicked, so that even in cursing they bless.
John 11:52
11:52 And not for that nation
only, but that also he should gather together in one the children of God that
{i} were scattered abroad.
(i) For they were not
gathered together in one country, as the Jews were, but were to be gathered
from all quarters, from the east to the west.
John 11:54
11:54 {9} Jesus therefore
walked no more openly among the Jews; but went thence unto a country near to
the wilderness, into a city called Ephraim, and there continued with his
disciples.
(9) We may give place to
the rage of the wicked, when it is expedient to do so, but yet in such a way
that we do not swerve from God's calling.
John 12:5
12:5 {1} Why was not this
ointment sold for three hundred pence, and given to the poor?
(1) A horrible example in
Judas of a mind blinded with covetousness, and yet pretending godliness.
John 12:7
12:7 {2} Then said Jesus, Let
her alone: against the day of my burying hath she kept this.
(2) This extraordinary
anointing, which was a sign, is allowed by God so that he may witness that
he will not be worshipped with outward pomp or costly service, but with
alms.
John 12:9
12:9 {3} Much people of the
Jews therefore knew that he was there: and they came not for Jesus' sake only,
but that they might see Lazarus also, whom he had raised from the dead.
(3) When the light of the
gospel shows itself, some are found to be curious, and others are found to
be open enemies (and these latter ones should be the least opposed to the
gospel): others fervently honour him whom they will immediately fall away
from, and very few receive him as reverently as they ought to. Nonetheless,
Christ begins his spiritual kingdom in the midst of his enemies.
John 12:19
12:19 {4} The Pharisees
therefore said among themselves, Perceive ye how ye prevail nothing? behold,
the world is gone after him.
John 12:20
12:20 And there were certain
Greeks among them that {a} came up to worship at the feast:
(a) After the solemn
custom: the Greeks were first so called by the name of the country of
Greece, where they lived: but afterward, all that were not of the Jew's
religion, but worshipped false gods and were also called heathens, were
called by the name Greeks.
John 12:24
12:24 {5} Verily, verily, I
say unto you, Except a corn of wheat fall into the ground and {b} die, it
abideth alone: but if it die, it bringeth forth much fruit.
(5) The death of Christ is
as it were a sowing, which seems to be a dying of the corn, but indeed is
the cause of a much greater harvest: and such as is the condition of the
head, so will be the condition of the members.
(b) A wheat corn dies when it is changed in the ground, and becomes the root
of a fruitful new plant.
John 12:27
12:27 {6} Now is my soul
troubled; and what shall I say? Father, save me from this {c} hour: but for
this cause came I unto this hour.
(6) While Christ went about
to suffer all the punishment which is due to our sins, and while his
divinity did not yet show his might and power so that the satisfaction might
be fully accomplished, he is stricken with the great fear of the curse of
God, and so he cries and prays, and desires to be released: yet nonetheless
he prefers the will and glory of his Father before all things, and his
Father allows this obedience even from heaven.
(c) That is, of death which is now at hand.
John 12:28
12:28 Father, {d} glorify thy
name. Then came there a voice from heaven, [saying], I have both glorified
[it], and will glorify [it] again.
John 12:30
12:30 {7} Jesus answered and
said, This voice came not because of me, but for your sakes.
(7) Christ foretells to the
deaf the manner of his death, the overcoming of the devil and the world, and
in conclusion his triumph.
John 12:32
12:32 And I, if I be {e}
lifted up from the earth, will draw {f} all [men] unto me.
(e) Christ used a word
which has a double meaning, for it signifies either to lift up or to get out
of the way: for he intended them to think of his death, but the Jews seemed
to take it another way.
(f) Chrysostom and Theophylact say that this word "all" refers to all
nations: that is, not only to the Jews.
John 12:35
12:35 {8} Then Jesus said
unto them, Yet a little while is the light with you. Walk while ye have the
light, lest darkness come upon you: for he that walketh in darkness knoweth
not whither he goeth.
(8) Unmeasurable is the
mercy of God, but a horrible judgment follows if it is condemned.
John 12:36
12:36 While ye have light,
believe in the light, that ye may be the {g} children of light. These things
spake Jesus, and departed, and did hide himself from them.
(g) That is, partakers of
light.
John 12:37
12:37 {9} But though he had
done so many miracles before them, yet they believed not on him:
(9) Faith is not of nature,
but of grace.
John 12:38
12:38 That the saying of
Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed
our report? and to whom hath the {h} arm of the Lord been revealed?
(h) The arm of the Lord is
the gospel, which is the power of God to salvation to all that believe, and
therefore the arm of the Lord is not revealed to those whose hearts the Lord
has not opened.
John 12:42
12:42 {10} Nevertheless among
the chief rulers also many believed on him; but because of the Pharisees they
did not confess [him], lest they should be put out of the synagogue:
(10) The ones who believe
are not only few in number, if they are compared with the unbelievers, but
also the majority of those few (yea, and especially the ones of highest
rank) fear men more than God.
John 12:44
12:44 {11} Jesus cried and
said, He that believeth on me, believeth {i} not on me, but on him that sent
me.
(11) The sum of the gospel,
and therefore of salvation, which Christ witnessed in the midst of Jerusalem
by his crying out, is this: to rest upon Christ through faith as the only
Saviour appointed and given us by the Father.
(i) This word "not" does not take anything away from Christ which is spoken
of here, but is rather spoken in way of correction, as if he said, "He that
believes in me does not so much believe in me as in him that sent me." So is
it in Mr 9:37 .
John 13:1
13:1 Now {1} before the feast
of the passover, when Jesus knew that his hour was come that he should depart
out of this world unto the Father, having loved his {a} own which were in the
world, he loved them unto the end.
(1) Christ is as sure of
the victory as he is of the combat which was at hand, and by using the sign
of washing the feet, gives by this an example in part of singular modesty,
and his great love toward his apostles in this notable act, being likely to
depart very shortly from them: and he partly witnesses unto them that it is
he alone who washes away the filth of his people, and sanctifies them little
by little in their time and season.
(a) Those of his household, that is, his saints.
John 13:3
13:3 Jesus knowing that the
Father had given all things into his {b} hands, and that he was come from God,
and went to God;
John 13:4
13:4 He {c} riseth from
supper, and laid aside his garments; and took a towel, and girded himself.
(c) In that he is said to
rise, it argues that there was a space of time between the ceremony of the
passover and this washing of feet, at which time it seems that the Lord's
supper was instituted.
John 13:8
13:8 Peter saith unto him,
Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou
hast {d} no part with me.
(d) Unless you allow me to
wash you, you will have no part in the kingdom of heaven.
John 13:18
13:18 {2} I speak not of you
all: I know whom I have chosen: but that the scripture may be fulfilled, He
that eateth bread with me hath lifted up his heel against me.
(2) The betraying of Christ
was not accidental, or a thing that happened by chance, but it was the
Father who ordained the cause of our salvation, to reconcile us unto himself
in his Son, and the Son willingly and voluntarily obeyed the Father.
John 13:21
13:21 When Jesus had thus
said, he was troubled in spirit, and {e} testified, and said, Verily, verily,
I say unto you, that one of you shall betray me.
John 13:23
13:23 Now there was {f}
leaning on Jesus' bosom one of his disciples, whom Jesus loved.
(f) John's leaning was such
that sitting down on his mat his head was toward the head of Jesus: for it
is certain that in ancient times men used to not sit at the table, but to
lie down on one of their sides.
John 13:31
13:31 {3} Therefore, when he
was gone out, Jesus said, {g} Now is the Son of man glorified, and God is
glorified in him.
(3) We have to see the
glorifying of Christ in his dishonour.
(g) This verse and the one following are a most plain and evident testimony
to the divinity of Christ.
John 13:33
13:33 {4} Little children,
yet a little while I am with you. Ye shall seek me: and as I said unto the
Jews, Whither I go, ye cannot come; so now I say to you.
(4) The eternal glory will
flow little by little from the head into the members. But meanwhile, we must
take good heed that we run the race of this life in brotherly love.
John 13:36
13:36 {5} Simon Peter said
unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou
canst not follow me now; but thou shalt follow me afterwards.
John 14:1
14:1 Let {1} not your heart
be troubled: ye believe in God, believe also in me.
(1) He believes in God who
believes in Christ, and there is no other way to strengthen and encourage
our minds during the greatest distresses.
John 14:2
14:2 In my Father's house are
many mansions: if [it were] not [so], {a} I would have told you. I go to {b}
prepare a place for you.
(a) That is, if it were not
as I am telling you, that is, unless there was room enough not only for me,
but also for you in my Father's house, I would not deceive you in this way
with a vain hope, but I would have plainly told you so.
(b) This whole speech is an allegory, by which the Lord comforts his own,
declaring to them his departure into heaven; and he departs not to reign
there alone, but to go before and prepare a place for them.
John 14:3
14:3 {2} And if I go and
prepare a place for you, I will {c} come again, and receive you unto myself;
that where I am, [there] ye may be also.
(2) Christ did not go away
from us with the intent of forsaking us, but rather that he might eventually
take us up with him into heaven.
(c) These words are to be understood as being said to the whole Church, and
therefore the angels said to the disciples when they were astonished, "Why
do you stand gazing up into heaven? This Jesus will so come as you saw him
go up", Ac 1:11 . And in all places of the Scripture the full comfort of the
Church is considered to be that day when God will be all in all, and is
therefore called the day of redemption.
John 14:4
14:4 {3} And whither I go ye
know, and the way ye know.
(3) Christ alone is the way
to true and everlasting life, for it is he in whom the Father has revealed
himself.
John 14:6
14:6 Jesus saith unto him, I
am {d} the way, the truth, and the life: no man cometh unto the Father, but by
me.
(d) This saying shows unto
us the nature, the will, and office of Christ.
John 14:7
14:7 {e} If ye had known me,
ye should have known my Father also: and from henceforth ye know him, and have
seen him.
(e) It is plain by this
verse that to know God and to see God is the same thing. Now whereas he said
before that no man saw God at any time, it is to be understood in this way:
without Christ, or were it not through Christ, no man could ever see God,
nor ever saw God, at any time: for as Chrysostom says, the Son is a very
concise and plain setting forth of the Father's nature to us.
John 14:10
14:10 {4} Believest thou not
that I am in the Father, and the Father in me? the words that I speak unto you
I speak not of myself: but the Father that dwelleth in me, he doeth the works.
John 14:12
14:12 {5} Verily, verily, I
say unto you, He that believeth on me, the works that I do shall he do also;
and {f} greater [works] than these shall he do; because I go unto my Father.
(5) Christ's power is not
only shown within his own person, but it is spread through the body of his
entire Church.
(f) That is, not only do them, but I can also give other men power to do
greater.
John 14:15
14:15 {6} If ye love me, keep
my commandments.
(6) He loves Christ rightly
who obeys his commandment: and because obedience to Christ is accompanied
with an infinite type and amount of miseries, although he is absent in body,
yet he comforts his own with the present power of the Holy Spirit, whom the
world despises, because it does not know him.
John 14:17
14:17 [Even] the {g} Spirit
of truth; whom the {h} world cannot receive, because it seeth him not, neither
knoweth him: but ye know him; for he dwelleth with you, and shall be in you.
(g) The Holy Spirit is
called the Spirit of truth by reason of that which he does, because he
inspires the truth into us, because he has the truth in himself.
(h) Worldly men.
John 14:20
14:20 At that day ye shall
know that I [am] {i} in my Father, and ye in me, and I in you.
(i) The Son is in the
Father in such a way that he is of one selfsame substance with the Father,
but he is in his disciples in a different way, as an aider and helper of
them.
John 14:21
14:21 He that hath my
commandments, and keepeth them, he it is that loveth me: and he that loveth me
shall be loved of my Father, and I will love him, and will {k} manifest myself
to him.
(k) I will show myself to
him, and be known by him, as if he saw me with his eyes: but this showing of
himself is not bodily, but spiritual, yet so plain that no other showing
could be more evident.
John 14:22
14:22 {7} Judas saith unto
him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us,
and not unto the world?
(7) We must not ask why the
gospel is revealed to some rather than to others, but we must rather take
heed that we embrace Christ who is offered unto us, and that we truly love
him, that is to say, that we give ourselves wholly to obeying him.
John 14:25
14:25 {8} These things have I
spoken unto you, being [yet] present with you.
(8) It is the duty and
responsibility of the Holy Spirit to imprint in the minds of the elect, in
their times and seasons, that which Christ once said.
John 14:27
14:27 {9} Peace I leave with
you, my peace I give unto you: not as the world giveth, give I unto you. Let
not your heart be troubled, neither let it be afraid.
John 14:28
14:28 {10} Ye have heard how
I said unto you, I go away, and come [again] unto you. If ye loved me, ye
would rejoice, because I said, I go unto the Father: for my Father is {l}
greater than I.
(10) We should in no way be
sorry for the departing of Christ from us according to the flesh, but rather
we should rejoice in it, seeing that all the blessing of the body depends
upon the glorifying of the head.
(l) This is spoken in that Christ is mediator, for in this regard the Father
is greater than he, in as much as the person to whom request is made is
greater than he that makes the request.
John 14:30
14:30 {11} Hereafter I will
not talk much with you: for the prince of this world cometh, and hath {m}
nothing in me.
(11) Christ goes to death
not unwillingly, but willingly, not that he is yielding to the devil, but
rather that he is obeying his Father's decree.
(m) As one would say, "Satan will eventually set upon me with all the might
he can, but he has no power over me, neither will he find any such thing in
me as he thinks he will."
John 15:1
15:1 I {1} am the true vine,
and my Father is the husbandman.
(1) We are by nature dry
and fit for nothing but the fire. Therefore, in order that we may live and
be fruitful, we must first be grafted into Christ, as it were into a vine,
by the Father's hand: and then be daily moulded with a continual meditation
of the word, and the cross: otherwise it will not avail any man at all to
have been grafted unless he cleaves fast to the vine, and so draws juice out
of it.
John 15:7
15:7 {2} If ye abide in me,
and my words abide in you, ye shall ask what ye will, and it shall be done
unto you.
(2) Whoever rests in
Christ's doctrine abides in him, and therefore brings forth good fruit, and
the Father will not deny anything to such a person as this.
John 15:8
15:8 {a} Herein is my Father
glorified, that ye bear much fruit; so shall ye be my disciples.
(a) As one would say,
"Herein will my Father be glorified, and herein also will you be my
disciples, if you bring forth much fruit."
John 15:9
15:9 {3} As the Father hath
loved me, so have I loved you: {b} continue ye in my love.
(3) The love of the Father
towards the Son, and of the Son towards us, and of us toward God and our
neighbour, are joined together with an inseparable knot: and there is
nothing more sweet and pleasant than it is. Now this love shows itself by
its effects, a most perfect example of which Christ himself exhibits to us.
(b) That is, in that love with which I love you, which love is the
responsibility of both parties.
John 15:15
15:15 {4} Henceforth I call
you not servants; for the servant knoweth not what his lord doeth: but I have
called you friends; for all things that I have heard of my Father I have made
known unto you.
(4) The doctrine of the
gospel, as it is uttered by Christ's own mouth, is a most perfect and
absolute declaration of the counsel of God, which pertains to our salvation
and is committed unto the apostles.
John 15:16
15:16 {5} Ye {c} have not
chosen me, but I have chosen you, and ordained you, that ye should go and
bring forth fruit, and [that] your fruit should remain: that whatsoever ye
shall ask of the Father in my name, he may give it you.
(5) Christ is the author
and preserver of the ministry of the gospel, even to the end of the world,
but the ministers have above all things need of prayer and brotherly love.
(c) These words plainly teach us that our salvation comes only from the
favour and gracious goodness of the everlasting God towards us, and of
nothing that we do or can deserve.
John 15:18
15:18 {6} If the world hate
you, ye know that it hated me before [it hated] you.
(6) When the faithful
ministers of Christ are hated by the world as their master was, it should
not cause them to fear, but rather strengthen and encourage them.
John 15:21
15:21 {7} But all these
things will they do unto you for my name's sake, because they know not him
that sent me.
(7) The hatred that the
world bears against Christ proceeds from the stupidity of the mind, which
nonetheless is voluntarily blind, so that those of the world cannot give any
excuse to explain away their fault.
John 15:22
15:22 {d} If I had not come
and spoken unto them, they had not had sin: but now they have no cloke for
their sin.
(d) As one would say, "If I
had not come, these men would not have been wrong in saying before God's
judgment seat that they are religious, and void of sin: but since I came to
them, and they completely rejected me, they can have no cloak for their
wickedness."
John 15:25
15:25 But [this cometh to
pass], that the word might be fulfilled that is written in their {e} law, They
hated me without a cause.
(e) Sometimes this word
"law" refers to the five books of Moses, but in this place it refers to the
whole scripture: for the place that he refers to is found in the Psalms.
John 15:26
15:26 {8} But when the
Comforter is come, whom I will send unto you from the Father, [even] the
Spirit of truth, which proceedeth from the Father, he shall testify of me:
(8) We will surely stand
against the rage of the wicked by the inward testimony of the Holy Spirit.
But the Holy Spirit speaks in no other way and is consistent with what he
spoke by the mouth of the apostles.
John 16:1
16:1 These {1} things have I
spoken unto you, that ye should not be offended.
(1) The ministers of the
gospel must expect all types of reproaches, not only by those who are open
enemies, but even by those also who seem to be of the same household, and
the very pillars of the Church.
John 16:7
16:7 {2} Nevertheless I tell
you the truth; It is expedient for you that I go away: for if I go not away,
the Comforter will not come unto you; but if I depart, I will send him unto
you.
(2) The absence of Christ
according to the flesh is profitable to the Church in that it causes the
Church to be wholly dependant upon his spiritual power.
John 16:8
16:8 {3} And when he is come,
he will {a} reprove the {b} world of sin, and of righteousness, and of
judgment:
(3) The Spirit of God works
so mightily by the preaching of the word that he forces the world, whether
or not it wants to, to confess its own unrighteousness and Christ's
righteousness and almightiness.
(a) He will so reprove the world, that those of the world will not be able
to give any excuse.
(b) He refers to the time that followed his ascension, when as all those
opposed were manifestly reproved, through the pouring out of the Holy Spirit
upon the Church: so that the very enemies of Christ were reproved of sin, in
that they were forced to confess that they were deceived, in that they
believed not, and therefore they said to Peter in Ac 2:37 , "Men and
brethren, what shall we do?"
John 16:10
16:10 Of {c} righteousness,
because I go to my Father, and ye see me no more;
(c) Of Christ himself: for
when the world will see that I have poured out the Holy Spirit they will be
forced to confess that I was just, and was not condemned by my Father when I
went out of this world.
John 16:11
16:11 Of {d} judgment, {e}
because the prince of this world is judged.
(d) Of that authority and
power which I have both in heaven and in earth.
(e) That is, because they will then understand and indeed know that I have
overcome the devil, and govern the world, and then all men will see that
they set themselves against you in vain, for I will arm you with heavenly
power by which you may destroy every high thing which is lifted up against
the knowledge of God; 2Co 10:5 .
John 16:12
16:12 {4} I have yet many
things to say unto you, but ye cannot bear them now.
(4) The doctrine of the
apostles proceeded from the Holy Spirit, and is most perfect.
John 16:14
16:14 {5} He shall glorify
me: for he shall receive of mine, and shall shew [it] unto you.
(5) The Holy Spirit brings
no new doctrine, but teaches that which was uttered by Christ's own mouth,
and imprints it in our minds.
John 16:16
16:16 {6} A {f} little while,
and ye shall not see me: and again, a little while, and ye shall see me, {g}
because I go to the Father.
(6) The grace of the Holy
Spirit is a most distinct mirror in which Christ is truly beheld with the
most sharp sighted eyes of faith, and not with the blurred eyes of the
flesh: and by this we feel a continual joy even in the midst of sorrows.
(f) When a little time is past.
(g) For I go on to eternal glory, so that I will be much more present with
you than I was before: for then you will feel indeed what I am, and what I
am able to do.
John 16:25
16:25 {7} These things have I
spoken unto you in proverbs: but the time cometh, when I shall no more speak
unto you in proverbs, but I shall shew you plainly of the Father.
(7) The Holy Spirit, who
was poured upon the apostles after the ascension of Christ, instructed both
them in all the central mysteries and secrets of our salvation, and also the
Church by them, and he will also instruct the Church until the end of the
world.
John 16:26
16:26 {8} At that day ye
shall ask in my name: and I say not unto you, that I will pray the Father for
you:
(8) The sum of the worship
of God is the invocation of the Father in the name of the Son the mediator,
who is already heard for us, for whom he both abased himself, and is now
also glorified.
John 16:29
16:29 {9} His disciples said
unto him, Lo, now speakest thou plainly, and speakest no proverb.
John 16:32
16:32 {10} Behold, the hour
cometh, yea, is now come, that ye shall be scattered, every man to his own,
and shall leave me alone: and yet I am not alone, because the Father is with
me.
(10) Neither the wickedness
of the world, neither the weakness of his own, can diminish anything of the
virtue of Christ.
John 16:33
16:33 {11} These things I
have spoken unto you, that {h} in me ye might have peace. In the world ye
shall have tribulation: but be of good cheer; I have overcome the world.
(11) The surety and
foundation of the Church depends only upon the victory of Christ.
(h) That in me you might be thoroughly quieted. For by "peace" is meant here
that quiet state of mind which is completely contrary to disquietness and
great sadness.
John 17:1
17:1 These {1} words spake
Jesus, and lifted up his eyes to heaven, and said, {2} Father, the hour is
come; glorify thy Son, that thy Son also may glorify thee:
(1) Jesus Christ, the
everlasting high Priest, being ready to immediately offer himself up, by
solemn prayers consecrates himself to God the Father as a sacrifice, and us
together with himself. Therefore this prayer was from the beginning, is, and
will be to the end of the world, the foundation and ground of the Church of
God.
(2) He first declares that as he came into the world so that the Father
might show in him (being apprehended by faith) his glory in saving his
elect, so he applied himself to that only: and therefore he desires from the
Father that he would bless the work which he had finished.
John 17:2
17:2 As thou hast given him
power over {a} all flesh, that he should give eternal life to as many as thou
hast given him.
John 17:3
17:3 And this is life
eternal, that they might know thee the {b} only true God, and Jesus Christ,
whom thou hast sent.
(b) He calls the Father the
only true God in order to set him against all false gods, and to include
himself and the Holy Spirit, for he immediately joins the knowledge of the
Father and the knowledge of himself together, and according to his
accustomed manner sets forth the whole Godhead in the person of the Father.
So is the Father alone said to be King, immortal, wise, dwelling in light
which no man can attain unto, and invisible; Ro 16:27; 1Ti 1:17 .
John 17:6
17:6 {3} I have manifested
thy name unto the men which thou gavest me out of the world: {c} thine they
were, and thou {d} gavest them me; and they have kept thy word.
(3) First of all he prays
for his disciples by whom he would have the rest of his disciples gathered
together, and commends them unto the Father (having already rejected the
whole company of the reprobate) because he received them from his Father
into his custody, and because by embracing his doctrine, they will have so
many and so mighty enemies, that there is no way for them to be in safety,
except by his help.
(c) He shows by this the everlasting election and choice, which was hidden
in the good will and pleasure of God, which is the groundwork of our
salvation.
(d) He shows that the everlasting and hidden purpose of God is declared in
Christ, by whom we are justified and sanctified, if we lay hold of him by
faith, so that we may eventually come to the glory of the election.
John 17:11
17:11 And now I am no more in
the world, but these are in the world, and I come to thee. Holy Father, keep
through thine own name those whom thou hast given me, that they may be {c}
one, as we [are].
(c) He prays that his
people may peaceably agree and be joined together in one, that as the
Godhead is one, so they may be of one mind and one consent together.
John 17:15
17:15 {4} I pray not that
thou shouldest take them out of the world, but that thou shouldest keep them
from the evil.
(4) He shows what type of
deliverance he means: not that they should be in no danger, but that in
being preserved from all they might prove by experience that the doctrine of
salvation is true, which doctrine they received from his mouth to deliver to
others.
John 17:17
17:17 {f} Sanctify them
through thy truth: thy word is truth.
(f) That is, make them
holy: and that thing is said to be holy which is dedicated to God and
belongs to him alone.
John 17:18
17:18 {5} As thou hast sent
me into the world, even so have I also sent them into the world.
(5) Moreover, he adds that
the apostles have a calling common with him, and therefore that they must be
held up by the very same virtue to give themselves up wholly to God, by
which Christ, who was first, did consecrate himself to the Father.
John 17:19
17:19 And for their sakes I
sanctify myself, that they also might be sanctified through the {g} truth.
(g) The true and
substantial sanctification of Christ is contrasted with the outward
purifyings of the law.
John 17:20
17:20 {6} Neither pray I for
these alone, but for them also which shall believe on me through their word;
(6) Secondly, he offers to
God the Father all of his, that is, all those who will believe in him by the
doctrine of the apostles: that as he cleaves unto the Father, receiving from
him all fulness, so they being joined with him may receive life from him,
and being loved together in him, may also with him eventually enjoy
everlasting glory.
John 17:26
17:26 {7} And I have declared
unto them thy name, and will declare [it]: that the love wherewith thou hast
loved me may be in them, and I in them.
(7) He communicates the
knowledge of the Father with his own little by little, which knowledge is
most full in Christ the mediator, that they may in him be beloved by the
Father, with the selfsame love with which he loves the Son.
John 18:1
18:1 When {1} Jesus had
spoken these words, he went forth with his disciples over the brook Cedron,
where was a garden, into the which he entered, and his disciples.
(1) Christ goes of his own
accord into a garden, which his betrayer knew, to be taken, so that by his
obedience he might take away the sin that entered into the world by one
man's rebellion, and that in a garden.
John 18:3
18:3 {2} Judas then, having
received a band [of men] and officers from the chief priests and Pharisees,
cometh thither with lanterns and torches and weapons.
(2) Christ who was innocent
was taken as a wicked person, that we who are wicked might be let go as
innocent.
John 18:4
18:4 {3} Jesus therefore,
knowing all things that should come upon him, went forth, and said unto them,
Whom seek ye?
(3) Christ's person (but
not his power) was bound by his adversaries, but only when and how he
desired.
John 18:8
18:8 {4} Jesus answered, I
have told you that I am [he]: if therefore ye seek me, let these go their way:
(4) Christ does not neglect
the office of a good pastor, not even in his greatest danger.
John 18:10
18:10 {5} Then Simon Peter
having a sword drew it, and smote the high priest's servant, and cut off his
right ear. The servant's name was Malchus.
John 18:13
18:13 {6} And led him away to
Annas first; for he was father in law to Caiaphas, which was the high priest
that same year.
(6) Christ is brought
before an earthly high priest to be condemned for our blasphemies, that we
might be acquitted by the everlasting high Priest himself.
John 18:15
18:15 {7} And Simon Peter
followed Jesus, and [so did] another disciple: that disciple was known unto
the high priest, and went in with Jesus into the palace of the high priest.
(7) A graphic example of
the fragility of men, even the best of them, when they are left to
themselves.
John 18:19
18:19 {8} The high priest
then asked Jesus of his disciples, and of his doctrine.
(8) Christ defends his
cause, but only slightly, not that he would withdraw himself from death, but
to show that he was condemned as someone who was innocent.
John 18:25
18:25 {9} And Simon Peter
stood and warmed himself. They said therefore unto him, Art not thou also
[one] of his disciples? He denied [it], and said, I am not.
(9) After men have once
fallen, they cannot only not lift themselves up by their own strength, but
also they fall more and more into a worse condition, until they are raised
up again by a new power from God.
John 18:28
18:28 {10} Then led they
Jesus from {a} Caiaphas unto the hall of judgment: and it was early; and they
themselves went not into the judgment hall, lest they should be defiled; but
that they might eat the passover.
(10) The Son of God is
brought before the judgment seat of an earthly and profane man, in whom
there is found much less wickedness than in the rulers of the people of God.
A graphic image of the wrath of God against sin, and in addition of his
great mercy, and last of all of his most severe judgment against the
stubborn condemners of his grace when it is offered unto them.
(a) From Caiaphas' house.
John 18:31
18:31 Then said Pilate unto
them, Take ye him, and judge him according to your law. The Jews therefore
said unto him, {b} It is not lawful for us to put any man to death:
(b) For judgments of life
and death were taken from them forty years before the destruction of the
temple.
John 18:32
18:32 That the saying of
Jesus might be fulfilled, which he spake, {c} signifying what death he should
die.
John 18:36
18:36 {11} Jesus answered, My
kingdom is not of this world: if my kingdom were of this world, then would my
servants fight, that I should not be delivered to the Jews: but now is my
kingdom not from hence.
(11) Christ affirms his
spiritual kingdom, but rejects a worldly one.
John 18:38
18:38 {12} Pilate saith unto
him, {d} What is truth? And when he had said this, he went out again unto the
Jews, and saith unto them, I find in him no fault [at all].
(12) It was required that
Christ should be pronounced innocent, but nonetheless, in that he took upon
himself our person, he was to be condemned as a most wicked man.
(d) He speaks this disdainfully and scoffingly, and not by way of asking a
question.
John 18:40
18:40 Then {e} cried they all
again, saying, Not this man, but Barabbas. Now Barabbas was a robber.
(e) Literally, "made a
great and foul voice".
John 19:1
19:1 Then Pilate therefore
took Jesus, and {1} scourged [him].
(1) The wisdom of the flesh
chooses the least of two evils, but God curses that very wisdom.
John 19:4
19:4 {2} Pilate therefore
went forth again, and saith unto them, Behold, I bring him forth to you, that
ye may know that I find no fault in him.
John 19:6
19:6 When the chief priests
therefore and officers saw him, they cried out, saying, {a} Crucify [him],
crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I
find no fault in him.
(a) They will have him
crucified whom, by an old custom of theirs, they should have stoned and
hanged up as convicted of blasphemy: but they desire to have him crucified
after the manner of the Romans.
John 19:8
19:8 {3} When Pilate
therefore heard that saying, he was the more afraid;
(3) Pilate's conscience
fights for Christ, but it immediately yields, because it is not upheld with
the singular power of God.
John 19:13
19:13 {4} When Pilate
therefore heard that saying, he brought Jesus forth, and sat down in the
judgment seat in a place that is called the Pavement, but in the Hebrew, {b}
Gabbatha.
(4) Pilate condemns himself
first, with the same mouth with which he afterwards condemns Christ.
(b) "Gabbatha" signifies a high place, as judgment seats are.
John 19:16
19:16 {5} Then delivered he
him therefore unto them to be crucified. And they took Jesus, and led [him]
away.
(5) Christ fastens Satan,
sin, and death to the cross.
John 19:19
19:19 {6} And Pilate wrote a
title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE
KING OF THE JEWS.
(6) Christ, sitting upon
the throne of the cross, is publicly proclaimed everlasting King of all
people by the hand of him who condemned him for usurping a kingdom.
John 19:23
19:23 {7} Then the soldiers,
when they had crucified Jesus, took his garments, and made four parts, to
every soldier a part; and also [his] coat: now the coat was without seam,
woven from the top throughout.
(7) Christ signifies by the
division of his garments amongst the bloody butchers (except for his coat
which had no seam) that it will come to pass, that he will shortly divide
his benefits, and enrich his very enemies throughout the world: but in such
a way that the treasure of his Church will remain whole.
John 19:25
19:25 {8} Now there stood by
the cross of Jesus his mother, and his mother's sister, Mary the [wife] of
Cleophas, and Mary Magdalene.
(8) Christ is a perfect
example of all righteousness, not only in the keeping of the first, but also
of the second table of the ten commandments.
John 19:28
19:28 {9} After this, Jesus
knowing that all things were now accomplished, that the scripture might be
fulfilled, saith, I thirst.
(9) Christ when he has
taken the vinegar, yields up the Spirit, indeed drinking up in our name that
most bitter and severe cup of his Father's wrath.
John 19:29
19:29 Now there was set a {c}
vessel full of vinegar: and they filled a spunge with vinegar, and put [it]
upon hyssop, and put [it] to his mouth.
(c) Galatinus witnesses out
of the book called Sanhedrin that the Jews often gave those who were
executed vinegar mixed with frankincense to drink, to make them somewhat
delirious: so the Jews provided charitably for the poor men's conscience who
were executed.
John 19:31
19:31 {10} The Jews
therefore, because it was the preparation, that the bodies should not remain
upon the cross on the sabbath day, (for that sabbath day was an high day,)
besought Pilate that their legs might be broken, and [that] they might be
taken away.
(10) The body of Christ
which was dead for a season (because it so pleased him) is wounded, but not
the least bone of it is broken: and such is the state of his resurrection
body.
John 19:34
19:34 {11} But one of the
soldiers with a spear {d} pierced his side, and forthwith came there out blood
and water.
(11) Christ, being dead
upon the cross, witnesses by a double sign that he alone is the true
satisfaction, and the true washing for the believers.
(d) This wound was a most manifest witness of the death of Christ: for the
water that issued out by this wound shows us plainly that the weapon pierced
the very skin that encompasses the heart, and this skin is the vessel that
contains the water; and once that is wounded, the creature which is so
pierced and stricken has no choice but to die.
John 19:38
19:38 {12} And after this
Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the
Jews, besought Pilate that he might take away the body of Jesus: and Pilate
gave [him] leave. He came therefore, and took the body of Jesus.
(12) Christ is openly
buried, and in a famous place, Pilate permitting and allowing it, and buried
by men who showed favour to Christ in doing this, men who had before that
day never openly followed him: so that by his burial, no man can justly
doubt either of his death, or resurrection.
John 19:41
19:41 Now in the place where
he was crucified there was a garden; and in the garden a new sepulchre,
wherein was {e} never man yet laid.
(e) That no man might
frivolously object to his resurrection, as though someone else that had been
buried there had risen; Theophylact.
John 20:1
20:1 The {1} first [day] of
the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre,
and seeth the stone taken away from the sepulchre.
(1) Mary Magdalene, Peter,
and John, are the first witnesses of the resurrection, and these cannot
justly be suspected, for they themselves could hardly be persuaded of it;
therefore, they would obviously not invent such a story on purpose.
John 20:11
20:11 But Mary stood {a}
without at the sepulchre weeping: and as she wept, she stooped down, [and
looked] into the sepulchre,
(a) That is, outside of the
cave which the sepulchre was cut out of.
John 20:12
20:12 {2} And seeth two
angels in {b} white sitting, the one at the head, and the other at the feet,
where the body of Jesus had lain.
John 20:13
20:13 And they say unto her,
Woman, why weepest thou? She saith unto them, Because they have taken away {c}
my Lord, and I know not where they have laid him.
(c) Mary spoke as the
common people used to speak: for they spoke of a dead carcass as they did of
a living man.
John 20:14
20:14 {3} And when she had
thus said, she turned herself back, and saw Jesus standing, and knew not that
it was Jesus.
John 20:17
20:17 {4} Jesus saith unto
her, Touch me not; for I am not yet ascended to my Father: but go to my {d}
brethren, and say unto them, I ascend unto {e} my Father, and your Father; and
[to] my God, and your God.
(4) Christ, who is risen,
is not to be sought in this world according to the flesh, but in heaven by
faith where he has gone before us.
(d) By his brethren he means his disciples, for in the following verse it is
said that Mary told his disciples.
(e) He calls God his Father because he is naturally his Father in the
Godhead, and he says "your Father" because he is our Father by grace through
the adoption of the sons of God: that is, by taking us by his free grace to
be his sons; Epiphanius.
John 20:19
20:19 {5} Then the same day
at evening, being the first [day] of the week, when the {f} doors were shut
where the disciples were assembled for fear of the Jews, came Jesus and stood
in the midst, and saith unto them, Peace [be] unto you.
(5) Christ, in that he
presents himself before his disciples suddenly through his divine power,
when the gates were shut, fully assures them both of his resurrection, and
also of their apostleship, inspiring them with the Holy Spirit who is the
director of the ministry of the Gospel.
(f) Either the doors opened to him of their own accord, or the very walls
themselves were a passage to him.
John 20:23
20:23 {6} Whose soever sins
ye remit, they are remitted unto them; [and] whose soever [sins] ye retain,
they are retained.
(6) The publishing of the
forgiveness of sins by faith in Christ, and the setting forth and
proclaiming the wrath of God in retaining the sins of the unbelievers, is
the sum of the preaching of the gospel.
John 20:24
20:24 {7} But Thomas, one of
the twelve, called Didymus, was not with them when Jesus came.
John 20:29
20:29 {8} Jesus saith unto
him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they
that have not seen, and [yet] have believed.
(8) True faith depends upon
the mouth of God, and not upon the eyes of the flesh.
John 20:30
20:30 {9} And many other
signs truly did Jesus in the presence of his disciples, which are not written
in this book:
(9) To believe in Christ,
the Son of God and our only saviour, is the goal of the doctrine of the
gospel, and especially of the true account of the resurrection.
John 21:1
21:1 After these things {1}
Jesus shewed himself again to the disciples at the sea of Tiberias; and on
this wise shewed he [himself].
(1) In that Christ is not
only present here but also eats with his disciples, he gives a most full
assurance of his resurrection.
John 21:7
21:7 Therefore that disciple
whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard
that it was the Lord, he girt [his] fisher's {a} coat [unto him], (for he was
naked,) and did cast himself into the sea.
John 21:15
21:15 {2} So when they had
dined, Jesus saith to Simon Peter, Simon, [son] of Jonas, lovest thou me more
than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He
saith unto him, Feed my lambs.
(2) Peter by this triple
confession is restored into his former position from where he fell by his
triple denial: and furthermore it is proclaimed that he is indeed a pastor,
who shows his love to Christ in feeding his sheep.
John 21:17
21:17 He saith unto him the
{b} third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved
because he said unto him the third time, Lovest thou me? And he said unto him,
Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto
him, Feed my sheep.
(b) It was appropriate that
he that had denied him three times should confess him three times, so that
Peter might neither doubt the forgiveness of his grievous sin, nor his being
restored to the office of the apostleship.
John 21:18
21:18 {3} Verily, verily, I
say unto thee, When thou wast young, thou {c} girdedst thyself, and walkedst
whither thou wouldest: but when thou shalt be old, thou shalt stretch forth
thy hands, and another shall {d} gird thee, and carry [thee] whither thou
wouldest {e} not.
(3) The violent death of
Peter is foretold.
(c) Those that took long trips, especially in the east and in those places
where the people used long garments, needed to be girded and fastened up.
(d) He meant that kind of girding which is used with captives, when they are
bound fast with cords and chains, as one would say, "Now you gird yourself
as you think best, to go where you want to go, but the time will come when
you will not gird yourself with a girdle, but another will bind you with
chains, and carry you where you would not."
(e) Not that Peter suffered anything for the truth of God against his will,
for we read that he came with joy and gladness when he returned from the
council where he was whipped, but because this will comes not from the
flesh, but from the gift of the Spirit who is given to us from above,
therefore he shows that there should be a certain striving and conflict or
repugnancy, which also is in us, in all our sufferings as touching the
flesh.
John 21:19
21:19 This spake he,
signifying by {f} what death he should glorify God. And when he had spoken
this, he saith unto him, Follow me.
(f) That is, that Peter
would die by a violent death.
John 21:20
21:20 {4} Then Peter, turning
about, seeth the disciple whom Jesus loved following; which also leaned on his
breast at supper, and said, Lord, which is he that betrayeth thee?
(4) We must take heed that
while we cast our eyes upon others that we do not neglect that which we are
commanded to do.
John 21:24
21:24 {5} This is the
disciple which testifieth of these things, and wrote these things: and we know
that his testimony is true.
(5) The history of Christ
is truly and cautiously written: not for the curiosity of men, but for the
salvation of the godly.
