John 7:19

Christ having vindicate his doctrine, proceeds now to vindicate his practice, in healing the impotent man, Chap. 5. which had so long stuck in their mindes as an odious practice. This he doth upon two grounds, whereof the first (in this ver.) is by way of retortion upon themselves, that they should seek to slay him for a supposed breach of the Law, when yet none of themselves, to whom the Law was given by Moses did keep it. For clearing this reason, 1. We must remember, that Christ hath already justified this deed (Chap. 5.) upon convincing grounds, and therefore now he useth only such defences as might pinch them a little nearer. 2. As this comparison of his deed with their transgressions, doth no wayes argue that he was guilty, as they were; So neither is it Christs scope to teach men, to think their own faults the lesse, that others are guilty also. 3. Nor is it Christs scope, that men should repine because they are reproved by others that are guilty; nor yet that mens own guilt should altogether close their mouths from reproving of others; for neither was he guilty, nor is he teaching men how to defend themselves in ill courses. But Christ is reasoning here, not so much to the matter, as to the persons of these that persecuted him; and sheweth, that they were not meet challengers of him, who were so grosse violators of the Law in their own practice; and that, however they pretended great zeal to the Sabbath in persecuting him; yet, their own carriage testified how little they respected the Law, being guilty of horrid transgressions, and many of them making the Law void by their traditions. Doctrine. 1. Faithful Ministers ought not onely to be able to hold forth sound doctrine, and to give a reason of it, but also to stop their mouths who, by unjust aspertions cast upon their persons, labour to frustrate and make void their ministry; Therefore Christ having defended his doctrine, doth now vindicate his practice. 2. As Christ knoweth the secret intentions of his enemies; so he is alwayes ready to remove all scruples against him, and to clear that he is unjustly hated and persecuted; for, he knew their present intentions (of which verse 25.) though the people were ignorant of it, verse 20. and puts them to it, why go ye about to kill me. 3. As the Law of God doth oblige men to obedience, by reason of his authority who enjoyneth it; So it addes to the obligation, when a people consider how eminently God hath been seen in enjoyning of it, and what priviledges they enjoy by having of it; Therefore, when he is about to urge their obligation to obedience from the Law, he presseth them to consider, Did not Moses (whom not onely ye honour, but who was trench-man, and conversed familiarly with God, when he appeared in glory upon the mount) give you the Law? and not to other Nations, Psal. 147.19. He speaks to them who were successors to these who received it, as if they had been then present. 4. Albeit the Law hold forth, and oblige men to duty, yet not only are there some who grosly transgresse against it, but there are none who can make it appear that they keep it perfectly; for, saith he, yet none of you keepeth the Law, and not some onely. And albeit there were many better then they, who sincerely endeavoured to observe it, yet even these did not attain to perfection. 5. Albeit men may, and should, in their stations, reprove and censure others who are guilty, even though themselves be compassed with infitmities and failings, yet not onely it is sad when grosse transgressours of the Law have power in their hands, which they employ against the innocent, as if they were guilty, (as here they did with Christ.) But it concernes every one who hath a calling to reprove and censure. 1. To labour, so farre as may be, to be blamelesse themselves, otherwise they do undergo much shame, and do frustrate the end of their dealing with others, Matth. 23.4. 2. To be more taken up with their own failings, then with the failings of others, Mat. 7.3, 4, 5. And, upon this, 3. To deal compassionately with others in their failings, as being conscious to themselves of their own infirmities. All this is imported in Christs challenge of them (as it is before explained (that they should deal so violently with him for a supposed breach of the Law, when yet they were little affected with their own reall miscarriages, Doctrine 6. The Lord reckons it to be but hypocrisie and fury, when men pretend zeal for God against others, and in some matters and failings; and yet do allow themselves in as bad or worse courses, for, so much also doth Christs reasoning import, that however they pretended it was zeal for the Law and Sabbath made them so hot in pursuing him; yet if it had been so, they would have made more conscience of it in their own practice, And indeed, many may pretend the honour of God in somewhat they do, who, when their other works are seen, do give their profession the lie.