Tuesday of the 5th week of Lent

Edom, one of the princes, had refused them a passage; upon which they went by Salmona to Phunon, (chap. xxxiii. 37, 42,) where they probably murmured, (chap. v.,) and were bitten by the serpents, as we read in this chapter. (Calmet)

God. They had before often directed their complaints against the two brothers. Now, Aaron being no more, they attack God himself, who had always resented the injury done to his ministers. --- Food. So they call the heavenly manna: thus worldlings loathe the things of heaven, for which they have no relish. (Challoner) --- Septuagint, "our soul is indignant at this most empty bread," which has no solidity in it, nor support. Many translate the Hebrew, "most vile bread." Thus, in the blessed eucharist, the substance of bread is removed, and the accidents only appear; so that to the worldly receiver, it seems very empty and light, though in reality it be supersubstantial; containing Christ himself, who fills the worthy communicant with grace and comfort, and enables him to go forward on the road to heaven, without fainting. (Haydock)

Fiery serpents. They are so called, because they that were bitten by them were burnt with a violent heat. (Challoner) --- Hence they are called seraphim, by which name an order of angels are known. The Egyptians adored a serpent which they called serapis, at Rome; and they represented their god serapis, with a serpent entwining a monstrous figure, composed of a lion, a dog, and a wolf. (Macrobius, Saturn i. 20.) The seraph was a winged serpent, Isaias xiv. 29. xxx. 6. Such often infested Egypt, in spring, coming from Arabia, unless they were intercepted by the ibis. Their wings resembled those of bats. (Herodotus, ii. 76.; Mela, &c.) God probably sent some of this description into the camp of the Israelites. (Calmet) --- Some call them prœster, (Pliny, [Natural History?] xxiv. 13,) from their burning; others the hydra, or, when out of water, the chershydra, the venom of which is most dangerous. The Septuagint style them simply, "the destroying, or deadly serpents." See Bochart, T. ii. B. iii. 13.; Deuteronomy viii. 15.; Wisdom xvi. 5, 10.) (Haydock)

Brazen. Hebrew, "fiery." But, in the following verse, it is said to have been "of brass." We might translate, "make a seraph, and fix it upon a standard," (Calmet) in which form it would resemble one suspended on a cross. It was placed at the entrance of the tabernacle. (St. Justin Martyr, First Apology) Ezechias afterwards destroyed it, because it was treated with superstitious honours, 4 Kings xviii. 4. Thus the best things are often abused. (Haydock) --- God commands this image to be erected, while he forbids all images of idols. (Worthington) --- By comparing the different passages of Scripture we may discern the true import of them. Pictures may often prove very useful and instructive. They serve the ignorant instead of books. But then the ignorant must be carefully instructed not to treat them with improper respect, as St. Gregory admonishes. And is not the same caution requisite for those who read even the word of God, lest they wrest it to their own destruction, as both the unlearned and the unstable frequently do, 2 Peter iii. 16. If every thing must be rejected which is liable to abuse, what part of the creation will be spared? The Bible, the sacraments, all creatures must be laid aside. For we read, (Romans viii. 20, 22,) the creature was made subject to vanity --- every creature groaneth. (Haydock) --- It is probable that Moses represented on the standard such a serpent, as had been the instrument of death. This was not intended for a charm or talisman, as Marsham would impiously pretend. (Chron. x. p. 148.) Such inventions proceed from the devil; and the Marsi were famous for curing the bites of serpents, by giving certain plates of brass. (Arnob. ii.) See Psalm lviii. 5. But this image was set up by God's express command; and the Book of Wisdom (xvi. 5, 7) assures us, that the effect was entirely to be attributed to him, the figure of a brazen serpent being rather calculated to increase than to remove the danger. (Kimchi; Muis) Hence Jonathan well observes, that only those were healed who raised their hearts to God. (Calmet)

A brazen serpent. This was a figure of Christ crucified, and of the efficacy of a lively faith in him, against the bites of the hellish serpent, John iii. 14. (Challoner) (St. Ambrose; Apol. i. 3.) As the old serpent infected the whole human race, Jesus Christ gives life to those that look at him with entire confidence. (Theodoret, q. 38.) The brazen serpent was destitute of poison, though it resembled a most noxious animal; so Jesus Christ assumed our nature, yet without sin. (Calmet)

4 And they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. 5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. 6 And the Lord sent fiery serpents among the people, and they bit the people; and much people of Israel died. 7 Therefore the people came to Moses, and said, We have sinned, for we have spoken against the Lord , and against thee; pray unto the Lord , that he take away the serpents from us. And Moses prayed for the people. 8 And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. 9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

Here is, I. The fatigue of Israel by a long march round the land of Edom, because they could not obtain passage through it the nearest way: The soul of the people was much discouraged because of the way, v. 4 . Perhaps the way was rough and uneven, or foul and dirty; or it fretted them to go far about, and that they were not permitted to force their passage through the Edomites' country. Those that are of a fretful discontented spirit will always find something or other to make them uneasy.

II. Their unbelief and murmuring upon this occasion, v. 5 . Though they had just now obtained a glorious victory over the Canaanites, and were going on conquering and to conquer, yet they speak very discontentedly of what God had done for them and distrustfully of what he would do, vexed that they were brought out of Egypt, that they had not bread and water as other people had by their own care and industry, but by miracle, they knew not how. They have bread enough and to spare; and yet they complain there is no bread, because, though they eat angels' food, yet they are weary of it; manna itself is loathed, and called light bread, fit for children, not for men and soldiers. What will those be pleased with whom manna will not please? Those that are disposed to quarrel will find fault where there is no fault to be found. Thus those who have long enjoyed the means of grace are apt to surfeit even on the heavenly manna, and to call it light bread. But let not the contempt which some cast upon the word of God cause us to value it the less: it is the bread of life, substantial bread, and will nourish those who by faith feed upon it to eternal life, whoever calls it light bread.

III. The righteous judgment which God brought upon them for their murmuring, v. 6 . He sent fiery serpents among them, which bit or stung many of them to death. The wilderness through which they had passed was all along infested with those fiery serpents, as appears, Deut. viii. 15 . But hitherto God had wonderfully preserved his people from receiving hurt by them, till now that they murmured, to chastise them for which these animals, which hitherto had shunned their camp, now invade it. Justly are those made to feel God's judgments that are not thankful for his mercies. These serpents are called fiery, from their colour, or from their rage, or from the effects of their bitings, inflaming the body, putting it immediately into a high fever, scorching it with an insatiable thirst. They had unjustly complained for want of water ( v. 5 ), to chastise them for which God sends upon them this thirst, which no water would quench. Those that cry without cause have justly cause given them to cry out. They distrustfully concluded that they must die in the wilderness, and God took them at their word, chose their delusions, and brought their unbelieving fears upon them; many of them did die. They had impudently flown in the face of God himself, and the poison of asps was under their lips, and now these fiery serpents (which, it should seem, were flying serpents, Isa. xiv. 29 ) flew in their faces and poisoned them. They in their pride had lifted themselves up against God and Moses, and now God humbled and mortified them, by making these despicable animals a plague to them. That artillery is now turned against them which had formerly been made use of in their defence against the Egyptians. He that brought quails to feast them let them know that he could bring serpents to bite them; the whole creation is at war with those that are in arms against God.

IV. Their repentance and supplication to God under this judgment, v. 7 . They confess their fault: We have sinned. They are particular in their confession: We have spoken against the Lord, and against thee. It is to be feared that they would not have owned the sin if they had not felt the smart; but they relent under the rod; when he slew them, then they sought him. They beg the prayers of Moses for them, as conscious to themselves of their own unworthiness to be heard, and convinced of the great interest which Moses had in heaven. How soon is their tone altered! Those who had just before quarrelled with him as their worst enemy now make their court to him as their best friend, and choose him for their advocate with God. Afflictions often change men's sentiments concerning God's people, and teach them to value those prayers which, at a former period, they had scorned. Moses, to show that he had heartily forgiven them, blesses those who had cursed him, and prays for those who had despitefully used him Herein he was a type of Christ, who interceded for his persecutors, and a pattern to us to go and do likewise, and thus to show that we love our enemies.

V. The wonderful provision which God made for their relief. He did not employ Moses in summoning the judgment, but, that he might recommend him to the good affection of the people, he made him instrumental in their relief, v. 8, 9 . God ordered Moses to make the representation of a fiery serpent, which he did, in brass, and set it up on a very long pole, so that it might be seen from all parts of the camp, and every one that was stung with a fiery serpent was healed by looking up to this serpent of brass. The people prayed that God would take away the serpents from them ( v. 7 ), but God saw fit not to do this: for he gives effectual relief in the best way, though not in our way. Thus those who did not die for their murmuring were yet made to smart for it, that they might the more feelingly repent and humble themselves for it; they were likewise made to receive their cure from God, by the hand of Moses, that they might be taught, if possible, never again to speak against God and Moses. This method of cure was altogether miraculous, and the more wonderful if what some naturalists say be true, that looking upon bright and burnished brass is hurtful to those that are stung with fiery serpents. God can bring about his purposes by contrary means. The Jews themselves say that it was not the sight of the brazen serpent that cured them, but, in looking up to it, they looked up to God as the Lord that healed them. But there was much of gospel in this appointment. Our Saviour has told us so ( John iii. 14, 15 ), that as Moses lifted up the serpent in the wilderness so the Son of man must be lifted up, that whosoever believeth in him should not perish. Observe then a resemblance,

1. Between their disease and ours. The devil is the old serpent, a fiery serpent, hence he appears ( Rev. xii. 3 ) as a great red dragon. Sin is the biting of this fiery serpent; it is painful to the startled conscience, and poisonous to the seared conscience. Satan's temptations are called his fiery darts, Eph. vi. 16 . Lust and passion inflame the soul, so do the terrors of the Almighty, when they set themselves in array. At the last, sin bites like a serpent and stings like an adder; and even its sweets are turned into the gall of asps.

2. Between their remedy and ours. (1.) It was God himself that devised and prescribed this antidote against the fiery serpents; so our salvation by Christ was the contrivance of Infinite Wisdom; God himself has found the ransom. (2.) It was a very unlikely method of cure; so our salvation by the death of Christ is to the Jews a stumbling-block and to the Greeks foolishness. It was Moses that lifted up the serpent in the wilderness, so the law is a schoolmaster to bring us to Christ, and Moses wrote of him, John v. 4-6 . Christ was lifted up by the rulers of the Jews, who were the successors of Moses. (3.) That which cured was shaped in the likeness of that which wounded. So Christ, though perfectly free from sin himself, yet was made in the likeness of sinful flesh ( Rom. viii. 3 ), so like that it was taken for granted that this man was a sinner, John ix. 24 . (4.) The brazen serpent was lifted up; so was Christ. He was lifted up upon the cross ( John xii. 33, 34 ), for his was made a spectacle to the world. He was lifted up by the preaching of the gospel. The word here used for a pole signifies a banner, or ensign, for Christ crucified stands for an ensign of the people, Isa. xi. 10 . Some make the lifting up of the serpent to be a figure of Christ's triumphing over Satan, the old serpent, whose head he bruised, when in his cross he made an open show of the principalities and powers which he had spoiled and destroyed, Col. ii. 15 .

4. they journeyed from mount Hor-- On being refused the passage requested, they returned through the Arabah, "the way of the Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains to the eastern desert, so as to make the circuit of the land of Edom ( Nu 33:41 , 42 ).

the soul of the people was much discouraged because of the way-- Disappointment on finding themselves so near the confines of the promised land without entering it; vexation at the refusal of a passage through Edom and the absence of any divine interposition in their favor; and above all, the necessity of a retrograde journey by a long and circuitous route through the worst parts of a sandy desert and the dread of being plunged into new and unknown difficulties--all this produced a deep depression of spirits. But it was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna.

5. our soul loatheth this light bread-- that is, bread without substance or nutritious quality. The refutation of this calumny appears in the fact, that on the strength of this food they performed for forty years so many and toilsome journeys. But they had been indulging a hope of the better and more varied fare enjoyed by a settled people; and disappointment, always the more bitter as the hope of enjoyment seems near, drove them to speak against God and against Moses ( 1Co 10:9 ).

6. The Lord sent fiery serpents among the people-- That part of the desert where the Israelites now were--near the head of the gulf of Akaba--is greatly infested with venomous reptiles, of various kinds, particularly lizards, which raise themselves in the air and swing themselves from branches; and scorpions, which, being in the habit of lying in long grass, are particularly dangerous to the barelegged, sandaled people of the East. The only known remedy consists in sucking the wound, or, in the case of cattle, in the application of ammonia. The exact species of serpents that caused so great mortality among the Israelites cannot be ascertained. They are said to have been "fiery," an epithet applied to them either from their bright, vivid color, or the violent inflammation their bite occasioned.

7-9. the people came to Moses, and said, We have sinned-- The severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pole or standard, that it might be seen at the extremities of the camp and that every bitten Israelite who looked to it might be healed. This peculiar method of cure was designed, in the first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith in Christ to heal all who look to Him because of their sins ( Joh 3:14 , 15 ; see also on 2Ki 18:4 ).

1. Behold, one poor man prayeth, and prayeth not in silence. We may therefore hear him, and see who he is: whether it be not perchance He, of whom the Apostle saith, "Though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich." If it is He, then, how is He poor? For in what sense He is rich, who seeth not? What then is richer than He, by whom riches were made, even those which are not true riches? For through Him we have even these riches, ability, memory, character, health of body, the senses, and the conformation of our limbs: for when these are safe, even the poor are rich. Through Him also are those greater riches, faith, piety, justice, charity, chastity, good conduct: for no man hath these, except through Him who justifieth the ungodly....Behold, how rich! In one so rich, how are we to recognise these words? "I have eaten ashes as it were bread: and mingled my drink with weeping." Have these so great riches come to this? The former state is a very high one, this is a very lowly one....Yet still examine whether this poor man be He; since, "The Word was made flesh, and dwelt among us." Reflect also upon these words: "I am Thy servant, and the Son of Thine handmaid." Observe, this handmaid, chaste, a virgin, and a mother: for there He received our poverty, when He was clothed in the form of a servant, emptying Himself; lest thou shouldest dread His riches, and in thy beggarly state shouldest not dare approach Him. There, I say, He put on the form of a servant, there He was clothed with our poverty; there He made Himself poor, and us rich. We are now drawing near to understand these things of Him: nevertheless we may not as yet rashly pronounce....

2. Let him add poverty then to poverty: let Him transfigure unto Himself our humble body: let Him be our Head, we His limbs, let there be two in one flesh. ...For He hath deigned to hold even us as His limbs. The penitent also are among His limbs. For they are not shut out, nor separated from His Church: nor would He make the Church His spouse, unless by words like these: "Repent ye, for the kingdom of heaven is at hand." Let us then hear what the head and the body prayeth, the bridegroom and bride, Christ and the Church, both one Person; but the Word and the flesh are not both one thing; the Father and the Word are both one thing; Christ and the Church are both one Person, one perfect man in the form of His own fulness....Let us hear therefore Christ, poor within us and with us, and for our sakes. For the title itself indicates the poor one. Lastly, remember that I conjectured who that poor one was: let us hear His prayer, and recognise His Person; and mistake not, when thou shalt have heard anything that cannot apply to His Head; it was for this reason that I have prefaced as I have, that whatever thou shalt hear of this description, thou mayest understand as sounding from the weakness of the body, and recognise the voice of the members in the head. The title is, "A Prayer of the afflicted, when he was tormented, and poured out his prayer before the Lord." It is the same poor one who elsewhere saith: "From the ends of the earth will I call upon Thee, when my heart is in heaviness." He is afflicted because He is also Christ; who in the Prophet's words calleth Himself both Bridegroom and Bride: "He hath bound on me the diadem as on a bridegroom, and as a bride hath adorned me with an ornament." He called Himself Bridegroom, He called Himself Bride; wherefore this, unless Bridegroom applieth to the Head, Bride to the body? They are one voice then, because they are one flesh. Let us hear, and recognise ourselves in these words; and if we see that we are without, let us labour to be there.

3. "Hear my prayer, O Lord: and let my crying come unto Thee"

(ver. 1). "Hear my prayer, O Lord," is the same as, "Let my crying come unto Thee:" the feeling of the suppliant is shown by the repetition. "Turn not Thy face away from me." When did God turn away His Face from His Son? when did the Father turn away His Face from Christ? But for the sake of the poverty of my members, "Turn not away Thy face from me: whatsoever day I am troubled, incline Thine ear unto me" (ver. 2)....Thou art in trouble this day, I am in trouble; another is in trouble to-morrow, I am in trouble; after this generation other descendants, who succeed your descendants, are in trouble, I am in trouble; down to the end of the world, whoever are in trouble in My body, I am in trouble....Peter prayed, Paul prayed, the rest of the Apostles prayed; the faithful prayed in those times, the faithful prayed in the following times, the faithful prayed in the times of the Martyrs, the faithful pray in our times, the faithful will pray in the times of our descendants. "Right soon:" for I now ask that which Thou art willing to grant. I ask not earthly things, as an earthly man; but redeemed at last from my former captivity, I long for the kingdom of heaven; "Hear me right soon:" for it is only to such a longing that Thou hast said, "Even while Thou art speaking, I will say, Here I am." Wherefore dost thou call? in what tribulation? in what want? O poor one, before the gate of God all-rich, in what longing dost thou beg? from what destitution dost thou ask relief? from what want dost thou knock, that it may be opened unto thee?

4. "For my days are consumed away like smoke"

(ver. 15). Now that Thou hast pitied Sion, now that Thy servants have taken pleasure in her stones, by acknowledging the foundation of the Apostles and Prophets; now that they have pitied her dust; so that man is formed, or rather re-formed, in life out of dust; hence preaching hath increased among the heathen: let the heathen fear Thy Name, let another wall approach also from the heathen, let the Corner Stone be recognised, let the two who come from different regions, but who no longer differ in belief, meet in close union.

17. "For the Lord shall build up Sion"

(ver. 16). This work is going on now. O ye living stones, run to the work of building, not to ruin. Sion is in building, beware of the ruined walls: the tower is building, the ark is in building; remember the deluge. This work is in progress now; but when Sion is built, what will happen? "And He will appear in His glory." That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: "we have seen Him, and He had no form nor comeliness." But truly when He shall have come with His angels to judge, shall they not look then upon Him whom they have pierced? and they shall be put to confusion when too late, who refused confusion in early and healthful repentance.

18. "He hath turned Him unto the prayer of the poor destitute, and despised not their desire"

(ver. 17). This is going on now in the building of Sion: the builders of Sion pray, they groan: He is the one poor, because the poor are many; because the thousands among so many nations are one in Him, because He is the unity of the peace of the Church, He is one, He is many: one, through love: many, on account of His extension. Therefore we now pray, we now run: now, if any man hath used to be otherwise, and lived differently, let him eat ashes as it were bread, and mingle his drink with weeping. Now is the time, when Sion is in building: now the stones are entering into the structure: when the building is finished, and the house dedicated, why dost thou run, to ask when too late, to beg in vain, to knock to no purpose, doomed to abide without with the five foolish virgins? Therefore now run.

19. "Let these things be written for those that come after"

(ver. 18). When these words were written, they profited not so much those among whom they were written for they were written to prophesy the New Testament, among men who lived according to the Old Testament. But God had both given that Old Testament, and had settled in that land of promise His own people. But since "Thy remembrance is from generation to generation," belongeth not to the ungodly, but to the righteous; "in our generation" belongeth to the Old Testament; while "in the other generation" belongeth to the New Testament; and since the New Testament announceth this that was prophesied, "Let these things be written for those that come after: and the people which shall be created, shall praise the Lord." Not the people which is created, but "the people which shall be created." What is clearer, my brethren? Here is prophesied that creation of which the Apostle saith: "Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." "For he hath looked down from His lofty sanctuary." He hath looked down from on high, that He might come unto the humble: from on high He hath become humble, that He might exalt the humble....

20. "Out of the heaven did the Lord look down upon the earth" (ver. 19): "that He might hear the mournings of such as are in fetters, and deliver the children of such as are put to death"

(ver. 20). We have found it said in another Psalm, "O let the sorrowful sighs of the fettered come before Thee;" and in a passage where the voice of the martyrs was meant. Whence are the martyrs in fetters?...But God had bound them with these fetters, hard indeed and painful for a season, but endurable on account of His promises, unto whom it is said, "On account of the words of Thy lips, I have kept hard ways." We must indeed groan in these fetters in order to gain the mercy of God. These fetters must not be shunned, in order to gain a destructive freedom and the temporal and brief pleasure of this life, to be followed by perpetual bitterness. Accordingly Scripture, that we may not refuse the fetters of wisdom, thus addresseth us: "...Then shall her fetters be a strong defence for thee, and her chains a robe of glory." Let the fettered therefore cry out, as long as they are in the chains of the discipline of God, in which the martyrs have been tried: the fetters shall be loosed, and they shall fly away, and these very fetters shall afterwards be turned into an ornament. This hath happened with the martyrs. For what have the persecutors effected by killing them, except that their fetters were thereby loosed, and turned into crowns?...The remission of sins, is the loosing. For what would it have profited Lazarus, that he came forth from the tomb, unless it were said to him, "loose him, and let him go"? Himself indeed with His voice aroused him from the tomb, Himself restored his life by crying unto him, Himself overcame the mass of earth that was heaped upon the tomb, and he came forth bound hand and foot: not therefore with his own feet, but by the power of Him who drew him forth. This taketh place in the heart of the penitent: when thou hearest a man is sorry for his sins, he hath already come again to life; when thou hearest him by confessing lay bare his conscience, he is already drawn forth from the tomb, but he is not as yet loosed. When is he loosed, and by whom is he loosed? "Whatsoever thou shalt loose on earth," He saith, "shall be loosed in Heaven." Forgiveness of sins may justly be granted by the Church: but the dead man himself cannot be aroused except by the Lord crying within him; for God doth this within him. We speak to your ears: how do we know what may be going on in your hearts? But what is going on within, is not our doing, but His.

21. "That the name of the Lord may be declared in Sion"

Cry. Fervent petition, though only in the heart, Exodus xiv. 15.

Turn not. We first abandon God, but must humbly beg for grace. (Worthington)

Glory. The conversion of nations is often predicted as about to take place after the captivity; yet not so fully, till the time of Christ. (Calmet) --- His glory is so manifest, that all kings know it, although, they be not converted. (Worthington)

Seen. Dwelling with us, John i. (Haydock) --- Jerusalem had attained its ancient splendour before the coming of the Messias. (Calmet)

Humble. Patriarchs, priests, and all true penitents. (Worthington)

Generation. Literally, "in another," by the subsequent writers of the Old and New Testaments. (Haydock) --- Let all posterity become acquainted with this psalm, and know under what obligations we have been to the Lord. --- Created. The Jews after the captivity, and, in a higher sense, (Calmet) Christians, the new creature, 2 Corinthians v. 17. (Calmet) (Worthington) --- This interpretation seems much the better, as kings and nations were converted only by the Messias, and his apostles. (Berthier)

1 Hear my prayer, O Lord , and let my cry come unto thee. 2 Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call answer me speedily. 3 For my days are consumed like smoke, and my bones are burned as a hearth. 4 My heart is smitten, and withered like grass; so that I forget to eat my bread. 5 By reason of the voice of my groaning my bones cleave to my skin. 6 I am like a pelican of the wilderness: I am like an owl of the desert. 7 I watch, and am as a sparrow alone upon the house top. 8 Mine enemies reproach me all the day; and they that are mad against me are sworn against me. 9 For I have eaten ashes like bread, and mingled my drink with weeping, 10 Because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down. 11 My days are like a shadow that declineth; and I am withered like grass.

The title of this psalm is very observable; it is a prayer of the afflicted. It was composed by one that was himself afflicted, afflicted with the church and for it; and on those that are of a public spirit afflictions of that kind lie heavier than any other. It is calculated for an afflicted state, and is intended for the use of others that may be in the like distress; for whatsoever things were written aforetime were written designedly for our use. The whole word of God is of use to direct us in prayer; but here, as often elsewhere, the Holy Ghost has drawn up our petition for us, has put words into our mouths. Hos. xiv. 2 , Take with you words. Here is a prayer put into the hands of the afflicted: let them set, not their hands, but their hearts to it, and present it to God. Note, 1. It is often the lot of the best saints in this world to be sorely affected. 2. Even good men may be almost overwhelmed with their afflictions, and may be ready to faint under them. 3. When our state is afflicted, and our spirits are overwhelmed, it is our duty and interest to pray, and by prayer to pour out our complaints before the Lord, which intimates the leave God gives us to be free with him and the liberty of speech we have before him, as well as liberty of access to him; it intimates also what an ease it is to an afflicted spirit to unburden itself by a humble representation of its grievances and griefs. Such a representation we have here, in which,

I. The psalmist humbly begs of God to take notice of his affliction, and of his prayer in his affliction, v. 1, 2 . When we pray in our affliction, 1. It should be our care that God would graciously hear us; for, if our prayers be not pleasing to God, they will be to no purpose to ourselves. Let this therefore be in our eye that our prayer may come unto God, even to his ears ( Ps. xviii. 6 ); and, in order to that, let us lift up the prayer, and our souls with it. 2. It may be our hope that God will graciously hear us, because he has appointed us to seek him and has promised we shall not seek him in vain. If we put up a prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear me," that is, (1.) "Manifest thyself to me, hide not thy face from me in displeasure, when I am in trouble. If thou dost not quickly free me, yet let me know that thou favourest me; if I see not the operations of thy hand for me, yet let me see the smiles of thy face upon me." God's hiding his face is trouble enough to a good man even in his prosperity ( Ps. xxx. 7 , Thou didst hide thy face, and I was troubled ); but if, when we are in trouble, God hides his face, the case is sad indeed. (2.) "Manifest thyself for me; not only hear me, but answer me; grant me the deliverance I am in want of and in pursuit of; answer me speedily, even in the day when I call. " When troubles press hard upon us, God gives us leave to be thus pressing in prayer, yet with humility and patience.

12 But thou, O Lord , shalt endure for ever; and thy remembrance unto all generations. 13 Thou shalt arise, and have mercy upon Zion: for the time to favour her, yea, the set time, is come. 14 For thy servants take pleasure in her stones, and favour the dust thereof. 15 So the heathen shall fear the name of the Lord , and all the kings of the earth thy glory. 16 When the Lord shall build up Zion, he shall appear in his glory. 17 He will regard the prayer of the destitute, and not despise their prayer. 18 This shall be written for the generation to come: and the people which shall be created shall praise the Lord . 19 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth; 20 To hear the groaning of the prisoner; to loose those that are appointed to death; 21 To declare the name of the Lord in Zion, and his praise in Jerusalem; 22 When the people are gathered together, and the kingdoms, to serve the Lord .

Many exceedingly great and precious comforts are here thought of, and mustered up, to balance the foregoing complaints; for unto the upright there arises light in the darkness, so that, though they are cast down, they are not in despair. It is bad with the psalmist himself, bad with the people of God; but he has many considerations to revive himself with.

I. We are dying creatures, and our interests and comforts are dying, but God is an everliving everlasting God ( v. 12 ): " My days are like a shadow; there is no remedy; night is coming upon me; but, thou, O Lord! shalt endure for ever. Our life is transient, but thine is permanent; our friends die, but thou our God diest not; what threatened us cannot touch thee; our names will be written in the dust and buried in oblivion, but thy remembrance shall be unto all generations; to the end of time, nay, to eternity, thou shalt be known and honoured." A good man loves God better than himself, and therefore can balance his own sorrow and death with the pleasing thought of the unchangeable blessedness of the Eternal Mind. God endures forever, his church's faithful patron and protector; and, his honour and perpetual remembrance being very much bound up in her interests, we may be confident that they shall not be neglected.

II. Poor Zion is now in distress, but there will come a time for her relief and succour ( v. 13 ): Thou shalt arise and have mercy upon Zion. The hope of deliverance is built upon the goodness of God—"Thou wilt have mercy upon Zion, for she has become an object of thy pity;" and upon the power of God—"Thou shalt arise and have mercy, shalt stir up thyself to do it, shalt do it in contempt of all the opposition made by the church's enemies." The zeal of the Lord of hosts shall do this. That which is very encouraging is that there is a time set for the deliverance of the church, which not only will come some time, but will come at the time appointed, the time which Infinite Wisdom has appointed (and therefore it is the best time) and which Eternal Truth has fixed it to, and therefore it is a certain time, and shall not be forgotten nor further adjourned. At the end of seventy years, the time to favour Zion, by delivering her from the daughter of Babylon, was to come, and at length it did come. Zion was now in ruins, that is, the temple that was built in the city of David: the favouring of Zion is the building of the temple up again, as it is explained, v. 16 . This is expected from the favour of God; that will set all to rights, and nothing but that, and therefore Daniel prays ( Dan. ix. 17 ), Cause thy face to shine upon thy sanctuary, which is desolate. The building up of Zion is as great a favour to any people as they can desire. No blessing more desirable to a ruined state than the restoring and re-establishing of their church-privileges. Now this is here wished for and longed for, 1. Because it would be a great rejoicing to Zion's friends ( v. 14 ): Thy servants take pleasure even in the stones of the temple, though they were thrown down and scattered, and favour the dust, the very rubbish and ruins of it. Observe here, When the temple was ruined, yet the stones of it were to be had for a new building, and there were those who encouraged themselves with that, for they had a favour even for the dust of it. Those who truly love the church of God love it when it is in affliction as well as when it is in prosperity; and it is a good ground to hope that God will favour the ruins of Zion when he puts it into the heart of his people to favour them, and to show that they do so by their prayers and by their endeavours; as it is also a good plea with God for mercy for Zion that there are those who are so affectionately concerned for her, and are waiting for the salvation of the Lord. 2. Because it would have a good influence upon Zion's neighbours, v. 15 . It will be a happy means perhaps of their conversion, at least of their conviction; for so the heathen shall fear the name of the Lord, shall have high thoughts of him and his people, and even the kings of the earth shall be affected with his glory. They shall have better thoughts of the church of God than they have had, when God by his providence thus puts an honour upon it; they shall be afraid of doing any thing against it when they see God taking its part; nay, they shall say, We will go with you, for we have seen that God is with you, Zech. viii. 23 . Thus it is said ( Esth. viii. 17 ) that many of the people of the land became Jews, for the fear of the Jews fell upon them. 3. Because it would redound to the honour of Zion's God ( v. 16 ): When the Lord shall build up Zion. They take it for granted it will be done, for God himself has undertaken it, and he shall then appear in his glory; and for that reason all that have made his glory their highest end desire it and pray for it. Note, The edifying of the church will be the glorifying of God, and therefore we may be assured it will be done in the set time. Those that pray in faith, Father, glorify thy name, may receive the same answer to that prayer which was given to Christ himself by a voice from heaven, I have both glorified it and I will glorify it yet again, though now for a time it may be eclipsed.

III. The prayers of God's people now seem to be slighted and no notice taken of them, but they will be reviewed and greatly encouraged ( v. 17 ): He will regard the prayer of the destitute. It was said ( v. 16 ) that God will appear in his glory, such a glory as kings themselves shall stand in awe of, v. 15 . When great men appear in their glory they are apt to look with disdain upon the poor that apply to them; but the great God will not do so. Observe, 1. The meanness of the petitioners; they are the destitute. It is an elegant word that is here used, which signifies the heath in the wilderness, a low shrub, or bush, like the hyssop of the wall. They are supposed to be in a low and broken state, enriched with spiritual blessings, but destitute of temporal good things—the poor, the weak, the desolate, the stripped; thus variously is the word rendered; or it may signify that low and broken spirit which God looks for in all that draw nigh to him and which he will graciously look upon. This will bring them to their knees. Destitute people should be praying people, 1 Tim. v. 5 . 2. The favour of God to them, notwithstanding their meanness: He will regard their prayer, and will look at it, will peruse their petition ( 2 Chron. vi. 40 ), and he will not despise their prayer. More is implied than is expressed: he will value it and be well pleased with it, and will return an answer of peace to it, which is the greatest honour that can be put upon it. But it is thus expressed because others despise their praying, they themselves fear God will despise it, and he was thought to despise it while their affliction was prolonged and their prayers lay unanswered. When we consider our own meanness and vileness, our darkness and deadness, and the manifold defects in our prayers, we have cause to suspect that our prayers will be received with disdain in heaven; but we are here assured of the contrary, for we have an advocate with the Father, and are under grace, not under the law. This instance of God's favour to his praying people, though they are destitute, will be a lasting encouragement to prayer ( v. 18 ): This shall be written for the generation to come, that none may despair, though they be destitute, nor think their prayers forgotten because they have not an answer to them immediately. The experiences of others should be our encouragements to seek unto God and trust in him. And, if we have the comfort of the experiences of others, it is fit that we should give God the glory of them: The people who shall be created shall praise the Lord for what he has done both for them and for their predecessors. Many that are now unborn shall, by reading the history of the church, be wrought upon to turn proselytes. The people that shall be created anew by divine grace, that are a kind of first-fruits of his creatures, shall praise the Lord for his answers to their prayers when they were more destitute.

1-3. The terms used occur in Psa 4:1 ; 17:1 , 6 ; 18:6 ; 31:2 , 10 ; 37:20 .

15-17. God's favor to the Church will affect her persecutors with fear.

18. people ... created-- (compare Psa 22:31 ), an organized body, as a Church.

19-22. For-- or, "That," as introducing the statement of God's condescension. A summary of what shall be written.

to loose ... appointed-- or, "deliver" them ( Psa 79:11 ).

1-59

CHAPTER 8

Ver. 21.Jesus therefore said to them again. (1.) Some think that "therefore" only indicates the beginning of a new discourse. (2.) Origen thinks it indicates that what follows was spoken by Christ at the same time and place. (3.) Maldonatus refers it to

verse 19, Ye neither know Me nor My Father. The time therefore will come for you to know Me as God, but ye will not find Me, for ye will die in your sins. (4.) Rupertus and Toletus refer it more appositely, to the words immediately preceding. Because He saw that the Pharisees understood, and were angered at His words, He adds, I go My way, &c.

He had said the same before (Joh_7:33), first to the officers, and then to the Pharisees. I go My way, that is out of this life to My Father by My cross and death. "Death was to Christ," says S. Augustine, "a going forth, for He abode not in the world, but passed through it to heaven and immortal life."

And ye shall seek Me, i.e., ye shall seek another Messiah, and will not find him, says Toletus, for there is none other but Me. More simply. Ye shall seek Me, to crucify Me again (see vii 34). So Origen and S. Augustine, who says, "Ye shall seek Me, not from desire but from hatred." For after He had withdrawn from sight, they who hated and they who loved Him alike sought Him, the one to persecute, and the other from desire to hear Him. For He adds, And ye shall die in your sins. Your obstinate sins of unbelief and hatred. Ye will therefore seek Me in vain, for I shall ascend to heaven, ye will be thrust down to hell. Euthymius explains "in your sin," in consequence of your sin, for which ye will be slain by the Romans. But the first explanation is the plainest and most forcible. For Christ frequently alarms the Pharisees with the terrors of the last judgment.

Whither I go ye cannot come. Ye cannot, because ye will not, says Origen, for every sin is a voluntary and free act.

S. Augustine thinks that these words were spoken to the disciples, "Whither I go ye cannot go now," not depriving them of hope, but predicting its postponement. But the words which follow were evidently addressed to the Pharisees.

Ver. 22.Then said the Jews, &c. The officers made a wiser inquiry (Joh_7:35), Will He go to the dispersion of the Gentiles? But the Pharisees, blinded by their hatred, thought He had no way of escape but by killing Himself. Wherever He may go, we will follow Him up. If He goes to the Gentiles, we will drag Him back. He must therefore mean that He will kill Himself, so as to escape our hands. A presumptuous and foolish thought, suggested, however, by their malice. He might have withdrawn Himself from them in various ways, as He had already done. But He meant that He would go up to heaven, whither the Pharisees could not come. But His words, says S. Augustine, referred not to His going to death, but to where He was going afterwards.

Ver. 23.And (therefore) He said unto them, &c. Ye cleave to your sins and will go to the lowest depth, while I shall return to heaven, and therefore ye will seek Me and will not find Me. For I am like the soaring eagle, dwelling in the loftiest mountains of eternity, while ye are as worms and insects creeping on the earth. So Rupertus and S. Augustine, who says, "Ye are from beneath; ye savour of the earth; serpent-like, ye eat the earth. But what is meant by eating the earth? Ye feed on things of earth, ye delight in things of earth, are greedy for things of earth, ye lift not up your hearts above."

S. Chrysostom and others, and S. Augustine and Bede among the Latins, think that the Pharisees misunderstood the words of Christ by reason of their earthly minds. Morally:Ye are from beneath, as descended from Adam, and deriving from him your earthly desires, and inflamed by evil passions, thus hankering only after worldly things. But I am from above, because as God I am begotten of the Father, and as man am incarnate of the Holy Spirit. And therefore My feelings, My love, My desires are all heavenly. And to these ye cannot attain, unless ye are born again; and thus from earthly become heavenly and spiritual, as I said to Nicodemus.

Physically:Christ here teaches us that our birth-place, training, &c., impart to each one their qualities. And just as fishes could not live out of water, nor birds excepting in the air, so the Pharisees, born in Canaan or Judæa, could not but be earthly both in body and mind, as Ezekiel said (Ezekiel 16:3), "Thy birth was of the land of Canaan, and thy mother a Hittite." But Christ, as born and dwelling in heaven, was heavenly

Metaphysically:Ye are of your father the devil, because as he killed Adam by the forbidden fruit, so do ye wish to kill Me. But I am from above, as being the Son of the Most High God. Hear S. Augustine (Tract xxxvii.): "He was from above. But how was He from above? From the air? By no means. For there the birds do fly. From the heaven we see? By no means. For there the sun, the moon, and stars go their rounds. From the angels? Do not imagine it, for they too were made by Him, by Whom all things were made. How then was He from above? From the Father Himself. For there is nothing above Him, who begat the Word equal to Himself, co-eternal with Himself, His only Begotten before time, by Whom He would create the times. Understand, therefore, this word 'from above,' as transcending in Thy conception everything that was made, the whole creation, every body, every created spirit, everything that is in any way subject to change." Ye are of this world, I am not of this world: ye are of this earth, or more closely to the point, ye are worldly. Ye aim at worldly favours, wealth, and honours. Ye live as do worldlings. Ye possess the very qualities of the world, says Toletus. Listen to S. Augustine (Tract. xxxviii.): "Let no one say, I am not of the world; whosoever thou be, 0 man, thou art of the world. But He who made the world hath come to thee, and hath freed thee from the world. But if the world delight thee, thou wishest for ever to be unclean; but if this world no longer delight thee, thou art clean. But if through some infirmity the world still delights thee, let Him who cleanseth dwell in thee, and thou shalt be clean; but if thou art clean thou wilt not abide in the world, nor hear that which the Jews heard said, 'Ye shall die in your sins.'"

Ver. 24.I said therefore unto you, that ye shall die in your sins. The sin of unbelief, and all your other sins, for there is no forgiveness of sin, save through faith in Christ, whom ye reject.

For if ye believe not that I am the Saviour of the world, as I constantly affirm and prove also by so many miracles. So Lyra. But S. Augustine, Bede, and Toletus more ingeniously: "Because I am that I am; i.e., God." But Rupertus thus subtilly: "Because I am from above." Ye shall die in your sins, because there is no one but Myself, whom ye despise, who can pardon and take away sin.

Ver. 25.They said therefore to Him, Who art Thou? Because they did not understand, or pretended they did not, they appositely ask, Who art Thou?

Jesus said to them, the Beginning (Vulg.), I who am speaking to you. S. Augustine, Bede, Rupertus, and S. Ambrose (De Fide, iii. 4), consider the word, the Beginning, to be in the nominative case, explaining it, I am the Beginning, the First and the Last, or the Beginning of all things, for all things were made by the Word of God. In the Greek the word is not α̉ζχὴ, but, α̉ζχὴν, in the beginning.

S. Augustine and S. Ambrose explain it (2.) by supplying the word "credite" which is not in the text. We must therefore consider it to be a Greek form of expression, α̉ζχὴν for κα̉τ α̉ζχὴν, in the beginning. I am from the beginning, i.e. from eternity (before Abraham, as He said Himself,

verse 27. The Vulgate does not translate it literally from the beginning, but the beginning, signifying thereby the Eternal Word, which was from the beginning, and begotten of the Father, to be with the Father, the beginning both of the Holy Spirit and of all creatures.

From the beginning signifies two things; first from all eternity, and next as begotten of God the Father. It is the same thing to say I am from the beginning, or I am the beginning. (See John i. 1; Rev. i. 8, iii. 14; and also Col. i. 18.) And this is what SS. Augustine, Ambrose, and others above mentioned consider it to mean. So says the Gloss, "The Father is the Beginning, but not from the beginning: the Son is the Beginning, from the Beginning, that is, from the Father, who worketh all things by the Son, for He is the Right Hand, Strength, Wisdom, and Word of the Father." But the Greek α̉ζχὴ means also the Chief Rule (principatus), meaning that to Christ belongs the dominion and rule over all things. (See Psa_110:3, Vulg., and Pro_8:22, sec. lxx. See also S. Augustine, contra Max. cap. xviii., and S. Thomas, part 1, Quest. xxxvi., art. 4, who show that the Father and Son are not two, but the one principle of the Holy Spirit.)

Morally: learn that Christ, as God and man, must be regarded as the beginning and the end of all our doings; after the example of S. Paul and the other Apostles both in the beginning and end of their Epistles. S. Gregory Nazianzen begins his acrostics in this way, and Paulinus, "In Thee my only hopes of life depend, Thou my beginning, Thou my goal and end." As all numbers start from unity, and all lines run from the centre to the circumference, so should all the actions of a Christian begin and end in Christ (see Col_3:1-17).

Nonnus and others explain, I am the same as I said to you at first; that is, that I am the Messiah, the Light and the Salvation of the world, but ye believe Me not. But this is a strange interpretation.

Some others refer to what comes afterwards, Because ye do not believe Me, I have more to say to you,, And to judge of you. But this is a mere evading of the question. As if Christ said, Ye are unworthy of an answer, but yet deserve My condemnation.

Ver. 26.I have many things, &c. I have many things to say against you, and to accuse you of. And in the day of judgment I will do so. As S. Cyril says, "I will accuse you not of one thing but of many, and of nothing falsely. For I can condemn you as unbelieving, as arrogant, as insulting, as opposers of God, as impudent, as ungrateful, as malignant, as lovers of pleasure rather than lovers of God, as courting the praise of men, and not seeking the glory of God."

But He that sent Me, &c. I will omit many points and will merely say this, in refutation of your unbelief, that the Father who hath sent Me is true, and whatever therefore I say is true, and worthy of belief by all. "I am true" (says S. Augustine) "in judgment, because I am the Son of Truth, and the Truth Itself." But others explain differently, (1.) Toletus: "I have many things to say against you. But I will not do so now, for the Father sent Me into the world, not to judge but to save it, and therefore, in obedience to Him, I say only those things which concern its salvation." (2.) Maldonatus, as though it were, "Because" He that hath sent Me is true, not "but" He that sent Me, &c. (3.) Rupertus refers it to what He had said before, that He was the Beginning, "These are not My own words, but what the Father bade Me say of Myself." (4.) Ye do not believe in Me as the Messiah, but this is what the Father wishes Me to proclaim. (5.) Ye do not believe Me now, but My Father is true. He will fulfil His own word that I shall be your judge, and reward you according to your deeds. But the first meaning is the best. Which I have heard of Him, both as God and as man. The Interlinear Gloss says, "To hear from Him, is the same as though being from Him." "The co-equal Son gives glory to the Father, why then dost thou set thyself against Him, being only His servant?" So S. Augustine.

Ver. 27.They knew not, &c. For Jesus spake covertly and obscurely, for fear of exciting the hatred of the Pharisees. But some of the more acute of them began to suspect the true meaning of His words, though they did not clearly understand them, and could not refute Him. None of them fully knew it. And God so ordered it, that the Passion of Christ, and the consequent redemption of the world, might not be hindered. (See 1 Cor. ii. 8.) "I withhold the knowledge of Myself," says S. Augustine, "that My Passion may be effected" by your hands.

Ver. 28.Then said Jesus, &c. When ye have lifted Me up on the Cross. He calls it His exaltation, for though it seemed to be His greatest degradation and disgrace, yet it was made to be, by God's Providence, His greatest exaltation and glory, that all nations should adore Christ crucified, and hope for pardon from Him. For this Christ won for Himself by His great humility (see Phi_2:8 seq.). And thus does God deal with every follower of Christ who humbles himself for Christ's sake, as He says, "Every one that exalteth himself shall be humbled," &c.

Then shall you know that I am Messiah, the Son of God, whom I declare Myself to be, and not a mere man, as ye now think Me. For many of the Jews, when they saw in the Cross, Death, and Resurrection of Jesus Christ, such patience, charity, zeal, and such great prodigies and miracles, were moved with compunction to believe in Him. Christ had obtained all this by His Cross, and obtained it from His Father (see Act_2:41). As S. Augustine says, "He saw that many would believe after His Passion. And this He says that no one who is conscious of guilt should despair, when even His own murder was condoned." See S. Cyril, and others.

I do nothing of Myself, &c. Christ frequently inculcates the same truth, both in order to speak humbly of Himself, and to gain authority for His doctrine from God the Father. "But the Father," says S. Augustine, "did not so teach the Son, as though He were ignorant when He begat Him; but His teaching Him, was His begetting Him full of knowledge." For with the Son His being is His knowledge. And therefore the Father by begetting gave Him both existence and knowledge.

Ver. 29.And He that sent Me is with Me. He adds this (says S. Chrysostom) lest He should be accounted inferior to the Father who taught Him. The one relates to the Incarnation (dispensationem), the other to the Godhead. "The Father," says S. Augustine, "sent the Son, but did not leave Him." Moreover, the Father is ever with the Son, not only by the inseparable essence of Deity, which continues ever in number the same, but also by the special providence and guidance vouchsafed to the manhood which He assumed, the Godhead guiding and directing it in every work, to make all His work perfect and divine.

Ver. 30.As He spake these wards many, &c.; i.e., many of the simple-minded, candid and teachable people, but few or none of the proud Pharisees. And they believed, not only as convinced by the force of His arguments, but charmed by the grace and power of His words. "Never man spake like this man."

Then said Jesus again to them, I go my way, and you shall seek me, and shall die in your sins: whither I go, you cannot come.22. Then said the Jews, Will he kill himself? because he said, Whither I go, you cannot come.23. And he said to them, You are from beneath; I am from above: you are of this world, I am not of this world.24. I said therefore to you, that you shall die in your sins: for if you believe not that I am he, you shall die in your sins.

In accordance with what was just, He said that no man laid hands on Him, because His hour was not yet come; He now speaks to the Jews of His passion, as a free, and not a compulsory sacrifice on His part: Then said Jesus again to them, I go My way. Death to our Lord was a return to the place whence He had come.

The connection of these words is such, that they might have been spoken at one place and one time, or at another place and another time: as either nothing at all, or some things, or many may have intervened.

But some one will object: If this was spoken to men who persisted in unbelief, how is it He says, You shall seek Me? For to seek Jesus is to seek truth and wisdom. You will answer that it was said of His persecutors, that they sought to take Him. There are different ways of seeking Jesus. All do not seek Him for their health and profit: and only they who seek Him aright, find peace. And they are said to seek Him aright, who seek the Word which was in the beginning with God, in order that He may lead them to the Father.

You shall seek Me, then, He says, not from compassionate regret, but from hatred: for after He had departed from the eyes of men, He was sought for both by those who hated, and those who loved Him: the one wanting to persecute, the other to have His presence. And that you may not think that you shall seek Me in a good sense, I tell you, You shall die in your sin. This is to seek Christ amiss, to die in one’s sin: this is to hate Him, from Whom alone comes salvation. He pronounces sentence on them prophetically, that they shall die in their sins.

Note: sin is in the singular number, your in the plural; to express one and the same wickedness in all.

But I ask, as it is said below that many believed on Him, whether He speaks to all present, when He says, You shall die in your sins? No: He speaks to those only, whom He knew would not believe, and would therefore die in their sins, not being able to follow Him. Whither I go, He says, You cannot come; i.e. there where truth and wisdom are, for with them Jesus dwells. They cannot, He says because they will not: for had they wished, He could not reasonably have said, You shall die in your sin.

The Word, while still present, yet threatens to depart. So long as we preserve the seeds of truth implanted in our minds, the Word of God does not depart from us. But if we fall into wickedness then He says to us, I go away; and when we seek Him, we shall not find Him, but shall die in our sin, die caught in our sin. But we should not pass over without notice the expression itself: You shall die in your sins. If you shall die be understood in the ordinary sense, it is manifest that sinners die in their sins, the righteous in their righteousness. But if we understand it of death in the sense of sin; then the meaning is, that not their bodies, but their souls were sick to death. The Physician seeing them thus grievously sick, says You shall die in your sins. And this is evidently the meaning of the words, Whither I go you cannot come. For or when a man dies in his sin, he cannot go where Jesus goes: no dead man can follow Jesus: The dead praise not You, O Lord.

They take these words, as they generally do, in a carnal sense, and ask, Will He kill Himself, because He said, Whither I go, you cannot come? A foolish question. For why? Could they not go where He went, if He killed Himself; Were they never to die themselves? Whither I go, then, He says; meaning not His departure at death, but where He went after death.

He shows here that He will rise again in glory, and sit at the right hand of God.

May they not however have a higher meaning in saying this? For they had opportunities of knowing many things from their apocryphal books or from tradition. As then there was a prophetical tradition, that Christ was to be born at Bethlehem, so there may have been a tradition also respecting His death, viz. that He would depart from this life in the way which He declares, No man takes it from Me, I lay it down of Myself: So then the question, Will He kill Himself, is not to be taken in its obvious sense, but as referring to some Jewish tradition about Christ. For His saying, I go My way , shows that He had power over His own death, and departure from the body; so that these were voluntary on His part. But I chink that they bring forward this tradition which had come down to them, on the death of Christ, contemptuously, and not with any view to give Him glory. Will He kill Himself? say they: whereas, they ought to have used a loftier way of speaking, and have said, Will His soul wait His pleasure, to depart from His body? Our Lord answers, You are from beneath, i.e. you love earth; your hearts are not raised upwards,. He speaks to them as earthly men, for their thoughts were earthly.

As if to say, No wonder that you think as you do, seeing you are carnal, and understand nothing spiritually. I am from above.

From whom above? From the Father Himself, Who is above all. You are of this world, I am not of this world. How could He be of the world, by Whom the world was made?

And Who was before the world, whereas they were of the world, having been created after the world had begun to exist.

Or He says, I am not of this world, with reference to worldly and vain thoughts.

I affect nothing worldly, nothing earthly: I could never come to such madness as to kill Myself. Apollinarius, however, falsely infers from these words, that our Lord’s body was not of this world, but came down from heaven. Did the Apostles then, to whom our Lord says below, You are not of this world, derive all of them their bodies from heaven? In saying then, 1 am not of this world, He must be understood to mean, I am not of the number of you, who mind earthly things.

Beneath, and, of this world, are different things. Beneath, refers to a particular place; this material world embraces a different tracts, which all are beneath, as compared with things immaterial and invisible, but, as compared with one another, some beneath, some above. Where the treasure of each is, there is his heart also. If a man then lay up treasure upon earth, he is beneath: if any man lay up treasure in heaven, he is above; yes, ascends above all hearers, attains to a most blissful end. And again, the love of this world makes a man of this world: whereas he who loves not the world, neither the things that are in the world, is not of the world. Yet is there beyond this world of sense, another world, in which are things invisible the beauty of which shall the pure in heart behold, yes, the First-born of every creature may be called the world, insomuch as He is absolute wisdom, and in wisdom all things were made. In Him therefore was the whole world, differing from the material world, in so far as the scheme divested of the matter, differs from the subject matter itself. The soul of Christ then says, I am not of this world; i.e. because it has not its conversation in this world.

Our Lord expresses His meaning in the words, You are of this world, i.e. you are sinners. All of us are born in sin; all have added by our actions to the sin in which we were born. The misery of the Jews then was, not that they had sin, but that they would die in their sin: I said; therefore to you, that you shall die in your sin. Amongst the multitude, however, who heard our Lord, there were some who were about to believe; whereas this most severe sentence had gone forth against all: You shall die in your sin; to the destruction of all hope even in those who should hereafter believe. So His next words recall the latter to hope: For if you believe not that I am He, you shall die in your sin: therefore if you believe that I am He, you shall not die in your sin.

For if He came in order to take away sin, and a man cannot put that off, except by washing, and cannot be baptized except he believe; it follows, that he who believers not must pass out of this life, with the old man, i.e. sin, within him: not only because he believes not, but because he departs hence, with his former sins upon him.

His saying, If you believe not that I am, without adding any thing, proves a great deal. For thus it was that God spoke to Moses, I am that I am. But how do I understand, I am that I am, and, If you believe not that I am? In this way. All excellence, of whatever kind, if it be mutable, cannot be said really to be, for there is no real to be, where there is a not to be. Analyze the idea of mutability, and you will find, was, and will be; contemplate God, and you will find is, without possibility of a past. In order to be, you must leave him behind you. So then, If you believe not that I am, means in fact, If you believe not that I am God; this being the condition, on which we shall not die in our sins. God be thanked that He says, If you believe not, not, If you understand not; for who could understand this?

It is manifest, that he, who dies in his sins, though he say that he believes in Christ, does not really believe. For he who believes in His justice does not do injustice; he who believes in His wisdom, does not act or speak foolishly; in like manner with respect to the other attributes of Christ, you will find that he who does not believe in Christ, dies in his sins: inasmuch as he comes to be the very contrary of what is seen in Christ.

Then said they to him, Who are you? And Jesus said to them, Even the same that I said to you from the beginning.26. 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.27. They understood not that he spoke to them of the Father.

Our Lord having said, You believe not that I am, you shall die in your sins; they inquire of Him, as if wishing to , know in whom they are to believe, that they might not die in their sin: Then said they to Him, Who are You? For when you said, If you believe not that I am, you did not add, who you are. But our Lord knew that these were some who would believe, and therefore after being asked, Who are You? that such might know what they should believe Him to be, Jesus said to them, The beginning, who also speak to you; not as if to say, I am the beginning, but, Believe Me to be the beginning; as is evident from the Greek, where beginning is feminine. Believe Me then to be the beginning but you die in your sins: for the beginning cannot be changed; it remains fixed in itself, and is the source of change to all things. But it is absurd to call the Son the beginning, and not the Father also. And yet there are not two beginnings, even as these are not two Gods. The Holy Spirit is the Spirit of the Father and the Son; not being either the Father, or the Son. Yet Father, Son, and Holy Spirit are one God, one Light, one beginning. He adds, Who also speak to you, i.e. Who humbled Myself for your sakes, and condescended to those words. Therefore believe Me to be the beginning; because that you may believe this, not only am I the beginning but I also speak with you, that you may believe that I am. For if the Beginning had remained with the Father in its original nature, and not taken upon it the form of a servant, how, could men have believed in it? Would their weakly minds have taken in the spiritual Word, without the medium of sensible sound?

In some copies we find, Who also speak to you; but it is more consistent to read for (quia), not, who (qui): in which case the meaning is: Believe Me to be the beginning, for your own sakes have I condescended to these words.

See here the madness of the Jews; asking after so long time, and after all His miracles and teaching, Who are You? What is Christ’s answer? From the beginning I speak with you; as if to say, you do not deserve to hear any thing from Me, much less this thing, Who I am. For you speak always, to tempt Me. But I could, if I would confound and punish you: I have many things to say, and to judge of you.

Above He said, I judge no man but, I judge not, is one thing, I have to judge another. I judge not, He says, with reference to the present time. But the other, I have many things to say, and to judge of you, refers to a future judgment. And I shall be true in My judgment, because I am truth, the Son of the true One. He that sent Me is true. My Father is true, not by partaking of, but begetting truth. Shall we say that truth is greater than one who is true? It we say this, we shall begin to call the Son greater than the Father.

He says this, that they may not think that He allows them to talk against Him with impunity, from inability to punish them, or that He is not alive to their contemptuous designs.

Or having said, I have many things to say, and to judge of you, thus reserving His judgment for a future time, He adds, But He that sells Me is true: as If to say, Though you are unbelievers, My Father is true, Who has appointed a day of retribution for you.

Or thus: As My Father has sent Me not to judge the world, but to save the world, and My Father is true, I accordingly judge no man now; but speak thus for your salvation, not your condemnation: And I speak to the world those things that I have heard of Him.

And do hear from the Father is the same as to be from the Father; He has the hearing from the same sense that He has the being.

The coequal Son gives glory to the Father: as if to say, I give glory to Him whose Son I am: how proudly you detract from Him, whose servant you are.

They did not understand however what He meant by saying, He is true that sent Me: they understand not that He spoke to them of the Father. For they had not the eyes of their mind yet opened, to understand the equality of the Father with the Son.

Then said Jesus to them, When you have lifted up the Son of man, then shall you know that I am he, and that I do nothing of myself; but as my Father has taught me, I speak these things.29. And he that sent me is with me: the Father has not left me alone; for I do always those things that please him.30. As he spoke these words, many believed in him.

When our Lord said, He is true that sent Me, the Jews did not understand that He spoke to them of the Father. But He saw some there, who, He knew, would believe on Him after His passion. Then said Jesus to them, When you have lifted up the Son of man, then you shall know that I am. Recollect the words, I am that I am, and you will know why I say, I am. I pass over your knowledge, in order that I may fulfill My passion. In your appointed time you will know who I am; when you have lifted up the Son of man. He means the lifting up of the cross; for He was lifted up on the cross, when He hung thereon. This was to be accomplished by the hands of those who should afterwards believe, whom He is now speaking to; with what intent, but that no one, however great his wickedness and consciousness of guilt might despair, seeing even the murderers of our Lord forgiven.

Or the connection is this: When His miracles and teaching had failed to convert men, He spoke of the cross; When you have lifted up the Son of man, then you shall know that I am He: as if to say, you think that you have killed Me; but I say that you shall then, by the evidence of miracles, of My resurrection, and your captivity, know most especially, that I am Christ the Son of God, and that I do not act in opposition to God; But that as My Father has taught Me, I speak these things. Here He shows the likeness of His substance to the Father’s; and that He says nothing beyond the Paternal intelligence. If I were contrary to God, I should not have moved His anger so much against those who did not hear Me.

Or thus: Having said, Then shall you know that I am, and in this, I am, implied the whole Trinity: lest the Sabellian error should creep in, He immediately adds, And I do nothing of Myself; as if to say, I am not of Myself; the Son is God from the Father. Let not what follows, as the Father has taught Me, I speak these things, suggest a carnal thought to any of you. Do not place as it were two men before your eyes, a Father speaking to his son, as you do when you speak to your sons. For what words could be spoken to the only Word? If the Father speaks in your hearts without sound, how does he speak to the Son? The Father speaks to the Son incorporeally, because He begat the Son incorporeally: not did He teach Him, as having begotten Him untaught; rather the teaching Him, was the begetting Him knowing. For if the nature of truth be simple, to be, in the Son, is the same as to know. As then the Father gave the Son existence by begetting, so He gave Him knowledge also. Chrysostom: He gives now a humbler turn to the discourse: And He that sent Me. That this might not be thought however to imply inferiority, He says, Is with Me. The former is His dispensation, the latter His divinity.

And though both are together, yet one is sent, the other sends. For the mission is the incarnation; and the incarnation is of the Son only, not of the Father. He says then, He that sent Me, meaning, By whose Fatherly authority I am made incarnate. The Father however, though He sent the Son, did not withdraw from Him, as He proceeds to say: The Father has not left Me alone. For it could not be that where He sent the Son, there the Father was not, He who says, If in heaven and earth. And He adds the reason why He did not leave Him: For I do always those things that please Him; always, i.e. not from any particular beginning, but without beginning and without end. For the generation from the Father has no beginning in time.

Or, He means it as an answer to those who were constantly saying that He was not from God, and that because He did not keep the sabbath; I do always, He says, do those things that please Him; showing that the breaking the sabbath even was pleasing to Him. He takes care in every way to show that He does nothing contrary to the Father. And as this was speaking more after a human fashion, the Evangelist adds, As He spoke these words many believed in Him; as if to say, Do not be disturbed at hearing so humble a speech from Christ; for those who had heard the greatest doctrines from Him, and were not persuaded, were persuaded by these words of humility. These then believed on Him, yet not as they ought; but only out of joy, and approbation of His humble way of speaking. And this the Evangelist shows in his subsequent narration, which relates their unjust proceedings towards Him.

I go my way, and you shall seek me, &c. See the foregoing chapter, ver. 34. (Witham)

I am not of this world: he speaks of his divine person, as the words evidently shew. (Witham)

Who art thou? Jesus said to them: The beginning,[3] who also speak to you. This text and the construction of it is obscure, both in the Latin and in the Greek. St. Augustine and some of the Latin Fathers, expound it in this manner: I am the beginning of all things, who now being made man, speak to you. But this does not seem the construction, if we consult the Greek text; (where the beginning is not in the nominative, but in the accusative case) and therefore St. Augustine having considered more attentively the Greek, thinks that something must be understood, as believe me to be the beginning: he looks upon this to be the sense and the construction, as being connected with what was said two verses before; to wit, if you believe not that I am he, the true Messias, you shall die in you sins. "That they might," says St. Augustine (tract. 38, num. 11, p. 560) "know what they were to believe," he made them this answer, as if he had said: believe me to be the beginning, the cause, the author of all things, who am now become man, and speak to you. Other later interpreters are of opinion that the beginning is here a Grecism, and signifies that same as at first, or from the beginning. The sense therefore and construction may be, I am, what I said and told you at first, and from the beginning; that is, I am your Messias, the true Son of God, sent into the world, &c. (Witham) --- The Pharisees, indignant at the liberty with which Jesus spoke to them, demand of him in a rage, Who art thou, to speak to us in this imperious manner, to say that we shall die in our sins? Jesus answered them, that he was the Beginning, Author, Creator, and Ruler of all things. This is the more orthodox and more becoming interpretation. Or, I am, in the first place, what I have already told you; viz. (ver. 12.) I am the light of the world; he that followeth me, walketh not in darkness, but shall have the light of life. Or, it may mean, I am what I have always from the beginning told you. I am the Son of God, the Messias, &c. (Calmet)

Principium qui et loquor vobis. St. Augustine reads, quia loquor vobis, as we find in some Greek manuscripts and in St. Cyril, p. 511. In the common copies wer read, Greek: ten archen, oti kai lalo umin. And as Greek: ten archen is in the accusative case, so we may take principium; and to be taken adverbially, to signify the same as primum, a principio, imprimis. Maldonatus is of the same opinion, as well as many others, and brings examples to shew that Greek: ten archen (i.e. Greek: kata ten archen) is often taken for primum: and so the sense will be, I am what I told you from the beginning, i.e. the Messias, and this I now tell you again. We may also take notice, that the Greek construction is hard to be accounted for, Greek: ten archen oti, not Greek: os, qui, nor Greek: e, to agree with Greek: arche.

And the things I have heard from him, &c. For Christ, to hear from his Father, to see, &c. is the same as to proceed from him, to be of the same nature and substance. See chap. v, ver. 19. (Witham)

Now they, &c. Some of the more ignorant among the Jews understood not Christ when he clearly enough signified that he was equal to God, and of one and the same nature; but at other times they that heard him, perceived it very well; and so, in this place, they were for stoning him to death. (Witham)

When you shall have lifted up, &c. That is, have put me to the death of the cross; (see John iii. 14. and xii. 32.) you, that is, many of you, shall know, and believe in me, as your Messias. (Witham)

21 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. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. 24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. 25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. 26 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. 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. 30 As he spake these words, many believed on him.

Christ here gives fair warning to the careless unbelieving Jews to consider what would be the consequence of their infidelity, that they might prevent it before it was too late; for he spoke words of terror as well as words of grace. Observe here,

I. The wrath threatened ( v. 21 ): Jesus said again unto them that which might be likely to do them good. He continued to teach, in kindness to those few who received his doctrine, though there were many that resisted it, which is an example to ministers to go on with their work, notwithstanding opposition, because a remnant shall be saved. Here Christ changes his voice; he had piped to them in the offers of his grace, and they had not danced; now he mourns to them in the denunciations of his wrath, to try if they would lament. He said, I go my way, and you shall seek me, and shall die in your sins. Whither I go you cannot come. Every word is terrible, and bespeaks spiritual judgments, which are the sorest of all judgments; worse than war, pestilence, and captivity, which the Old-Testament prophets denounced. Four things are here threatened against the Jews.

1. Christ's departure from them: I go my way, that is, "It shall not be long before I go; you need not take so much pains to drive me from you, I shall go of myself." They said to him, Depart from us, we desire not the knowledge of thy ways; and he takes them at their word; but woe to those from whom Christ departs. Ichabod, the glory is gone, our defence is departed, when Christ goes. Christ frequently warned them of his departure before he left them: he bade often farewell, as one loth to depart, and willing to be invited, and that would have them stir up themselves to take hold on him.

2. Their enmity to the true Messiah, and their fruitless and infatuated enquiries after another Messiah when he was gone away, which were both their sin and their punishment: You shall seek me, which intimates either, (1.) Their enmity to the true Christ: "You shall seek to ruin my interest, by persecuting my doctrine and followers, with a fruitless design to root them out." This was a continual vexation and torment to themselves, made them incurably ill-natured, and brought wrath upon them (God's and their own) to the uttermost. Or, (2.) Their enquiries after false Christs: "You shall continue your expectations of the Messiah, and be the self-perplexing seekers of a Christ to come, when he is already come;" like the Sodomites, who, being struck with blindness, wearied themselves to find the door. See Rom. ix. 31, 32 .

3. Their final impenitency: You shall die in your sins. Here is an error in all our English Bibles, even the old bishops' translation, and that of Geneva (the Rhemists only excepted), for all the Greek copies have it in the singular number, en te hamartia hymon — in your sin, so all the Latin versions; and Calvin has a note upon the difference between this and v. 24 , where it is plural, tais hamartiais , that here it is meant especially of the sin of unbelief, in hoc peccato vestro—in this sin of yours. Note, Those that live in unbelief are for ever undone if they die in unbelief. Or, it may be understood in general, You shall die in your iniquity, as Ezek. iii. 19 , and xxxiii. 9 . Many that have long lived in sin are, through grace, saved by a timely repentance from dying in sin; but for those who go out of this world of probation into that of retribution under the guilt of sin unpardoned, and the power of sin unbroken, there remaineth no relief: salvation itself cannot save them, Job xx. 11 ; Ezek. xxxii. 27 .

4. Their eternal separation from Christ and all happiness in him: Whither I go you cannot come. When Christ left the world, he went to a state of perfect happiness; he went to paradise. Thither he took the penitent thief with him, that did not die in his sins; but the impenitent not only shall not come to him, but they cannot; it is morally impossible, for heaven would not be heaven to those that die unsanctified and unmeet for it. You cannot come, because you have no right to enter into that Jerusalem, Rev. xxii. 14 . Whither I go you cannot come, to fetch me thence, so Dr. Whitby; and the same is the comfort of all good Christians, that, when they get to heaven, they will be out of the reach of their enemies' malice.

II. The jest they made of this threatening. Instead of trembling at this word, they bantered it, and turned it into ridicule ( v. 22 ): Will he kill himself? See here, 1. What slight thoughts they had of Christ's threatenings; they could make themselves and one another merry with them, as those that mocked the messengers of the Lord, and turned the burden of the word of the Lord into a by-word, and precept upon precept, line upon line, into a merry song, Isa. xxviii. 13 . But be ye not mockers, lest your bands be made strong. 2. What ill thoughts they had of Christ's meaning, as if he had an inhuman design upon his own life, to avoid the indignities done him, like Saul. This is indeed (say they) to go whither we cannot follow him, for we will never kill ourselves. Thus they make him not only such a one as themselves, but worse; yet in the calamities brought by the Romans upon the Jews many of them in discontent and despair did kill themselves. They had put a much more favourable construction upon this word of his ( ch. vii. 34, 35 ): Will he go to the dispersed among the Gentiles? But see how indulged malice grows more and more malicious.

III. The confirmation of what he had said.

1. He had said, Whither I go you cannot come, and here he gives the reason for this ( v. 23 ): You are from beneath, I am from above; you are of this world, I am not of this world. You are ek ton kato — of those things which are beneath; noting, not so much their rise from beneath as their affection to these lower things: "You are in with these things, as those that belong to them; how can you come where I go, when your spirit and disposition are so directly contrary to mine?" See here, (1.) What the spirit of the Lord Jesus was—not of this world, but from above. He was perfectly dead to the wealth of the world, the ease of the body, and the praise of men, and was wholly taken up with divine and heavenly things; and none shall be with him but those who are born from above and have their conversation in heaven. (2.) How contrary to this their spirit was: " You are from beneath, and of this world." The Pharisees were of a carnal worldly spirit; and what communion could Christ have with them?

2. He had said, You shall die in your sins, and here he stand to it: "Therefore I said, You shall die in your sins, because you are from beneath; " and he gives this further reason for it, If you believe not that I am he, you shall die in your sins, v. 24 . See here, (1.) What we are required to believe: that I am he, hoti ego eimi — that I am, which is one of God's names, Exod. iii. 14 . It was the Son of God that there said, Ehejeh asher Ehejeh—I will be what I will be; for the deliverance of Israel was but a figure of good things to come, but now he saith, " I am he; he that should come, he that you expect the Messias to be, that you would have me to be to you. I am more than the bare name of the Messiah; I do not only call myself so, but I am he. " True faith does not amuse the soul with an empty sound of words, but affects it with the doctrine of Christ's mediation, as a real thing that has real effects. (2.) How necessary it is that we believe this. If we have not this faith, we shall die in our sins; for the matter is so settled that without this faith, [1.] We cannot be saved from the power of sin while we live, and therefore shall certainly continue in it to the last. Nothing but the doctrine of Christ's grace will be an argument powerful enough, and none but the Spirit of Christ's grace will be an agent powerful enough, to turn us from sin to God; and that Spirit is given, and that doctrine given, to be effectual to those only who believe in Christ: so that, if Satan be not by faith dispossessed, he has a lease of the soul for its life; if Christ do not cure us, our case is desperate, and we shall die in our sins. [2.] Without faith we cannot be saved from the punishment of sin when we die, for the wrath of God remains upon them that believe not, Mark xvi. 16 . Unbelief is the damning sin; it is a sin against the remedy. Now this implies the great gospel promise: If we believe that Christ is he, and receive him accordingly, we shall not die in our sins. The law saith absolutely to all, as Christ said ( v. 21 ), You shall die in your sins, for we are all guilty before God; but the gospel is a defeasance of the obligation upon condition of believing. The curse of the law is vacated and annulled to all that submit to the grace of the gospel. Believers die in Christ, in his love, in his arms, and so are saved from dying in their sins.

IV. Here is a further discourse concerning himself, occasioned by his requiring faith in himself as the condition of salvation, v. 25-29 . Observe,

1. The question which the Jews put to him ( v. 25 ): Who art thou? This they asked tauntingly, and not with any desire to be instructed. He had said, You must believe that I am he. By his not saying expressly who he was, he plainly intimated that in his person he was such a one as could not be described by any, and in his office such a one as was expected by all that looked for redemption in Israel; yet this awful manner of speaking, which had so much significancy in it, they turned to his reproach, as if he knew not what to say of himself: " Who art thou, that we must with an implicit faith believe in thee, that thou art some mighty HE, we know not who or what, nor are worthy to know? "

2. His answer to this question, wherein he directs them three ways for information:—

(1.) He refers them to what he had said all along: "Do you ask who I am? Even the same that I said unto you from the beginning. " The original here is a little intricate, ten archen ho ti kai lalo hymin which some read thus: I am the beginning, which also I speak unto you. So Austin takes it. Christ is called Arche — the beginning ( Col. i. 18 ; Rev. i. 8 ; xxi. 6 ; iii. 14 ), and so it agrees with v. 24 , I am he. Compare Isa. xli. 4 : I am the first, I am he. Those who object that it is the accusative case, and therefore not properly answering to tis ei , must undertake to construe by grammar rules that parallel expression, Rev. i. 8 , ho en . But most interpreters agree with our version, Do you ask who I am? [1.] I am the same that I said to you from the beginning of time in the scriptures of the Old-Testament, the same that from the beginning was said to be the Seed of the woman, that should break the serpent's head, the same that in all the ages of the church was the Mediator of the covenant, and the faith of the patriarchs. [2.] From the beginning of my public ministry. The account he had already given of himself he resolved to abide by; he had declared himself to be the Son of God ( ch. v. 17 ), to be the Christ ( ch. iv. 26 ), and the bread of life, and had proposed himself as the object of that faith which is necessary to salvation, and to this he refers them for an answer to their question. Christ is one with himself; what he had said from the beginning, he saith still. His is an everlasting gospel.

(2.) He refers them to his Father's judgment, and the instructions he had from him ( v. 26 ): " I have many things, more than you think of, to say, and in them to judge of you. But why should I trouble myself any further with you? I know very well that he who sent me is true, and will stand by me, and bear me out, for I speak to the world (to which I am sent as an ambassador) those things, all those and those only, which I have heard of him. " Here,

[1.] He suppresses his accusation of them. He had many things to charge them with, and many evidences to produce against them; but for the present he had said enough. Note, Whatever discoveries of sin are made to us, he that searches the heart has still more to judge of us, 1 John iii. 20 . How much soever God reckons with sinners in this world there is still a further reckoning yet behind, Deut. xxxii. 34 . Let us learn hence not to be forward to say all we can say, even against the worst of men; we may have many things to say, by way of censure, which yet it is better to leave unsaid, for what is it to us?

[2.] He enters his appeal against them to his Father: He that sent me. Here two things comfort him:— First, That he had been true to his Father, and to the trust reposed in him: I speak to the world (for his gospel was to be preached to every creature) those things which I have heard of him. Being given for a witness to the people ( Isa. lv. 4 ), he was Amen, a faithful witness, Rev. iii. 14 . He did not conceal his doctrine, but spoke it to the world (being of common concern, it was to be of common notice); nor did he change or alter it, nor vary from the instructions he received from him that sent him. Secondly, That his Father would be true to him; true to the promise that he would make his mouth like a sharp sword; true to his purpose concerning him, which was a decree ( Ps. ii. 7 ); true to the threatenings of his wrath against those that should reject him. Though he should not accuse them to his Father, yet the Father, who sent him, would undoubtedly reckon with them, and would be true to what he had said ( Deut. xviii. 19 ), that whosoever would not hearken to that prophet whom God would raise up he would require it of him. Christ would not accuse them; "for," saith he, "he that sent me is true, and will pass judgment on them, though I should not demand judgment against them." Thus, when he lets fall the present prosecution, he binds them over to the judgment-day, when it will be too late to dispute what they will not now be persuaded to believe. I, as a deaf man, heard not; for thou wilt hear, Ps. xxxviii. 13 , 15 . Upon this part of our Saviour's discourse the evangelist has a melancholy remark ( v. 27 ): They understood not that he spoke to them of the Father. See here, 1. The power of Satan to blind the minds of those who believe not. Though Christ spoke so plainly of God as his Father in heaven, yet they did not understand whom he meant, but thought he spoke of some father he had in Galilee. Thus the plainest things are riddles and parables to those who are resolved to hold fast their prejudices; day and night are alike to the blind. 2. The reason why the threatenings of the word make so little impression upon the minds of sinners; it is because they understand not whose the wrath is that is revealed in them. When Christ told them of the truth of him that sent him, as a warning to them to prepare for his judgment, which is according to truth, they slighted the warning, because they understood not to whose judgment it was that they made themselves obnoxious.

(3.) He refers them to their own convictions hereafter, v. 28, 29 . He finds they will not understand him, and therefore adjourns the trial till further evidence should come in; they that will not see shall see, Isa. xxvi. 11 . Now observe here,

[1.] What they should ere long be convinced of: "You shall know that I am he, that Jesus is the true Messiah. Whether you will own it or no before men, you shall be made to know it in your own consciences, the convictions of which, though you may stifle, yet you cannot baffle: that I am he, not that you represent me to be, but he that I preach myself to be, he that should come!" Two things they should be convinced of, in order to this:— First, That he did nothing of himself, not of himself as man, of himself alone, of himself without the Father, with whom he was one. He does not hereby derogate from his own inherent power, but only denies their charge against him as a false prophet; for of false prophets it is said that they prophesied out of their own hearts, and followed their own spirits. Secondly, That as his Father taught him so he spoke these things, that he was not autodidaktos — self-taught, but Theodidaktos — taught of God. The doctrine he preached was the counterpart of the counsels of God, with which he was intimately acquainted; kathos edidaxe, tauta lalo —I speak those things, not only which he taught me, but as he taught me, with the same divine power and authority.

[2.] When they should be convinced of this: When you have lifted up the Son of man, lifted him up upon the cross, as the brazen serpent upon the pole ( ch. iii. 14 ), as the sacrifices under the law (for Christ is the great sacrifice), which, when they were offered, were said to be elevated, or lifted up; hence the burnt-offerings, the most ancient and honourable of all, were called elevations ( Gnoloth from Gnolah, asendit—he ascended ), and in many other offerings they used the significant ceremony of heaving the sacrifice up, and moving it before the Lord; thus was Christ lifted up. Or the expression denotes that his death was his exaltation. They that put him to death thought thereby for ever to have sunk him and his interest, but it proved to be the advancement of both, ch. xii. 24 . When the Son of man was crucified, the Son of man was glorified. Christ had called his dying his going away; here he calls it his being lifted up; thus the death of the saints, as it is their departure out of this world, so it is their advancement to a better. Observe, He speaks of those he is now talking with as the instruments of his death: when you have lifted up the Son of man; not that they were to be the priests to offer him up (no, that was his own act, he offered up himself ), but they would be his betrayers and murderers; see Acts ii. 23 . They lifted him up to the cross, but then he lifted up himself to his Father. Observe with what tenderness and mildness Christ here speaks to those who he certainly knew would put him to death, to teach us not to hate or seek the hurt of any, though we may have reason to think they hate us and seek our hurt. Now, Christ speaks of his death as that which would be a powerful conviction of the infidelity of the Jews. When you have lifted up the Son of man, then shall you know this. And why then? First, Because careless and unthinking people are often taught the worth of mercies by the want of them, Luke xvii. 22 . Secondly, The guilt of their sin in putting Christ to death would so awaken their consciences that they would be put upon serious enquiries after a Saviour, and then would know that Jesus was he who alone could save them. And so it proved, when, being told that with wicked hands they had crucified and slain the Son of God, they cried out, What shall we do? and were made to know assuredly that this Jesus was Lord and Christ, Acts ii. 36 . Thirdly, There would be such signs and wonders attending his death, and the lifting of him up from death in his resurrection, as would give a stronger proof of his being the Messiah than any that had been yet given: and multitudes were hereby brought to believe that Jesus is the Christ, who had before contradicted and opposed him. Fourthly, By the death of Christ the pouring out of the Spirit was purchased, who would convince the world that Jesus is he, ch. xvi. 7, 8 . Fifthly, The judgments which the Jews brought upon themselves, by putting Christ to death, which filled up the measure of their iniquity, were a sensible conviction to the most hardened among them that Jesus was he. Christ had often foretold that desolation as the just punishment of their invincible unbelief, and when it came to pass (lo, it did come ) they could not but know that the great prophet had been among them, Ezek. xxxiii. 33 .

[3.] What supported our Lord Jesus in the mean time ( v. 29 ): He that sent me is with me, in my whole undertaking; for the Father (the fountain and first spring of this affair, from whom as its great cause and author it is derived) hath not left me alone, to manage it myself, hath not deserted the business nor me in the prosecution of it, for do I always those things that please him. Here is,

First, The assurance which Christ had of his Father's presence with him, which includes both a divine power going along with him to enable him for his work, and a divine favour manifested to him to encourage him in it. He that sent me is with me, Isa. xlii. 1 ; Ps. lxxxix. 21 . This greatly emboldens our faith in Christ and our reliance upon his word that he had, and knew he had, his Father with him, to confirm the word of his servant, Isa. xliv. 26 . The King of kings accompanied his own ambassador, to attest his mission and assist his management, and never left him alone, either solitary or weak; it also aggravated the wickedness of those that opposed him, and was an intimation to them of the premunire they ran themselves into by resisting him, for thereby they were found fighters against God. How easily soever they might think to crush him and run him down, let them know he had one to back him with whom it is the greatest madness that can be to contend.

Secondly, The ground of this assurance: For I do always those things that please him. That is, 1. That great affair in which our Lord Jesus was continually engaged was an affair which the Father that sent him was highly well pleased with. His whole undertaking is called the pleasure of the Lord ( Isa. liii. 10 ), because of the counsels of the eternal mind about it, and the complacency of the eternal mind in it. 2. His management of that affair was in nothing displeasing to his Father; in executing his commission he punctually observed all his instructions, and did in nothing vary from them. No mere man since the fall could say such a word as this (for in many things we offend all ) but our Lord Jesus never offended his Father in any thing, but, as became him, he fulfilled all righteousness. This was necessary to the validity and value of the sacrifice he was to offer up; for if he had in any thing displeased the Father himself, and so had had any sin of his own to answer for, the Father could not have been pleased with him as a propitiation for our sins; but such a priest and such a sacrifice became us as was perfectly pure and spotless. We may likewise learn hence that God's servants may then expect God's presence with them when they choose and do those things that please him, Isa. lxvi. 4, 5 .

21-25. Then said Jesus again unto them, I go my way, &c.-- (See on Joh 7:33 ).

26-27. I have many things to say and to judge of you; but he that sent me is true, &c.-- that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Joh 16:8 ), but what I do say is just the message My Father hath given Me to deliver.

28-30. When ye have lifted up the Son of man-- The plainest intimation He had yet given in public of the manner and the authors of His death.

then shall ye know that I am he, &c.-- that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.