John 10:22–24

Followeth the second part of the Chapter, wherein is recorded a sharp contest betwixt Christ and some of the Jewes his enemies. It seemeth to have followed not long after the former Sermon, and that Christ had stayed in and about Jerusalem, since he came up to the feast of Tabernacles, Chap. 7. till this time in winter: And therefore, verse 26, 27. he repeats the doctrine concerning his sheep, as a thing they had lately heard. The first encounter betwixt them is contained, verse 22. — 30. Wherein they put him to it, to speak out freely if he was the Christ, and he giveth them such an answer as was convenient.

In these verses we have recorded, 1. The time of this debate, verse 22. It was at a feast of dedication, for consecrating to God what they had built or repaired for his service. This feast was not kept in remembrance of the dedication of the Tabernacle when it was set up in the wildernesse, of which Num. 7.1. &c, For (beside that the Tabernacle was now laid by) that dedication was in the first moneth, Exod. 40.2, 17. which answereth in part to March and in part to April likewise, the dedication of the Temple, when it was built by Solomon, was in the seventh moneth, 1 Kings 8.2. which answereth, in part, to September; And the dedication of the Temple after the captivity, was in the moneth Adar, Ezr 6.15, 16, 17. which answereth, in part, to February and March, for they kept the passeover shortly after, Ezr. 6.19. So that this dedication was that performed by the Jewes in the time of the Maccabees; who after they had repaired and cleansed the Temple, and built an Altar, did appoint a feast in memorial thereof 1 Macc. 4.59. and that in winter, or the moneth Chisleu, which answereth, in part, to December. And they did it in this season, because in the Summer they were infested with their enemies, that they could not get the work attended. 2. We have recorded, the place where this debate was; to wit, not only in Jerusalem, verse 22. but in Solomons porch of the Temple, where Christ walked, verse 23. It was the place where the people met, 1 Kings 6.3. And albeit that built by Solomon was destroyed by the Chaldeans, yet the other that was built again, retained the ancient name, so also, Acts 3.11. 3. We have recorded, their first question to Christ, upon which the contraversie ariseth, verse 24. While Christ is walking in Solomons porch, the malicious Jewes encompasse him, and challenge him, that by reason of his want of freedome in doctrine, they were kept in doubt and suspence: And therefore desire he would speak out plainly, if he was the Christ. This they do, pretending to affect the knowledge of the truth, but in effect, intending to ensnare him, and bring him upon the stage as affecting a Kingdome, if he should declare himselfe to be the Messiah.

That this purpose may be yet more clear for grounding of doctrines, we are to consider, that much use is made of verse 22, 23. as a warrant for consecration, or, dedication of Churches, and for observation of Holydayes enjoyned by the Church. And it is alleadged, that Christs frequenting of the Temple at that time, is an evidence of his approbation thereof. But to refute this, consider, 1. Whatever be said of this Dedication in particular; Yet it is certain that a Dedication of the Tabernacle and Temple was practiced with Gods approbation under the law; and that the moral signification thereof (as also of dedicating their houses, and other things) doth stand still in force. But the Ceremony it selfe is ceased, with the ceasing of the typical holinesse of places and things; and men may as well introduce the rest of the Jewes significant Ceremonies, as this. 2. This feast of Dedication, or the yearly remembrance of it in an Aniversary feast of eight dayes, (as the history hath it) was but an humane invention, in these latter and declining times of the Jewes; For, beside that they had no Prophet to authorize this, (1 Mac. 4.46.) as they had, for their other sacred solemnities; It is remarkable that in the Dedication by Moses, Solomon, and those of the captivity, albeit they keept a festivity on that day, yet it is no where recorded, that they appointed so much as one day, to be yearly observed in remembrance thereof: So that this latter practice, in memorial only of renewing the Altar and some other decayed things, is rather to be looked on as an evidence of their declining, then as a laudable pattern. 3. The Apostles naming of this feast, and Christs frequenting the Temple at that time, are no evidence of any approbation thereof. For John doth mention it in the History, only to point out the circumstance of time so as was best known to the Jewes; which doth no more import an approbation thereof, than Lukes describing the time of Pauls travels, by mentioning the Jewish feasts, Acts 20.6. and 27.9. doth import his approbation thereof among Christians. And Christ was present in the Temple at that time, not to honour that feast, or to countenance their humane invention. Nor doth it appear that he was there at this time, that he might take the opportunity of the concurse of people at that solemnity, to publish more of his Commission, as was his own and his followers ordinary practice at other lawful solemnities and meetings of the people. For he was not now teaching in the Temple, but only walking in Solomons porch, when he was surrounded by the Jewes. Nor yet doth it appear that there was any great concurse at this feast in winter, or, at least, that the people frequented the Temple much at it; But that they spent those dayes, rather in carnal mirth, than as holy convocations: (which is the ordinary best fruit that sloweth from mens own Traditions in Religion.) And therefore, Christ is said to walk in the porch, there being but few, or none, there, till this crowd came about him. So that as the feast is named here, only to point out the circumstance of the time of this debate; So Christs walking in the porch is subjoyned, only to point out the circumstance of place, and to shew that while Christ is walking there, (upon some occasion, into which we need not enquire) they enter upon this debate with him.

From the words, thus cleared, we may Learn. 1. When a Church hath backslidden furthest, in matter of doctrine, and lively and spiritual worship; then she will be most forward to devise and observe Ceremonies of her own, wherewith to serve God: for, it is in this Churches declining time, that they appoint and observe a feast of the dedication. 2. As a Church may, in Gods justice, be put to such difficulties, as outward troubles will interrupt their intentions of Reformation; So one right use of such a dispensation, is, when it stirs up people to lay hold of all opportunities of any breathing time, to set forward the work of God: for, so much may be gathered from the time of this feast, it was winter. Whatever fault was in their course, or appointing that feast; Yet their repairing of the Temple in winter (because of which they appointed and observed the feast at that time) intimates how they were molested with enemies in the Summer, so that they could not attend the work; and how they take the opportunity of a time of breathing in winter, to carry on the work. 3. Christ and his servants may at all occasions expect, that Satan and his instruments will not be wanting to cast snares and tentations in their way, and to seek advantage against them; for, when he is walking in Solomons porch, he is assaulted with tempters, who came round about him. But he makes good use of this, to bring out precious truths; and temptations were a part of Pauls Library at Ephesus, to enable him to preach, Act. 20.19, 20. 4. Christs enemies are full of subtile policies, and they can turne themselves into all shapes, to draw him (if it were possible) in a snare; for, so doth their practice teach, they pretend great earnestnesse to be clear and settled in the point, but they had another designe. 5. It is a very dangerous condition, for men to live in suspense and incertainty about the matters of Religion; and especially, not to be settled in knowing and resting upon Christ: Therefore, say they in this particular, How long dost thou make us to doubt? (or, hold us in suspense?) if thou be the Christ tell us. Whether they had any real staggering in conscience, though overpowered with malice, or pretended to it only, is not much matter; But they propound it as a very dangerous condition (as it is indeed) to be so, and so much the worse, the longer it continueth. The word imports to have the minde, or soul, hanging up, as a body in the aire, and so to be fleeting, wanting a foundation to rest on, and this tends to the destruction thereof, as the word also signifieth. 6. Wicked men will not finde the cause of their distempers within themselves, so long as they can alleage any thing without them, (if it were even Christ and his Doctrine) to fasten it upon; for, they lay it all to his charge, Thou makest us to doubt, alleaging that he spake not plainly what he was; whereas (as Christ after cleareth) it was their own blindnesse, and their darknesse contracted through malice, that did hide all this from them. 7. It is a very malicious disposition in men, when they seek advantage against Christ and his servants, in their free doctrine; and when they desire them to speak freely, of purpose to bring them in a snare: for, say they, If thou be the Christ, tell us plainly, of purpose to entrap him.