Jesus was one of a kind in speech

JESUS WAS ONE OF A KIND IN SPEECH
EDITED BY GLENN PEASE
John 7:46 "Neverhas anyone spokenlike this man!"
the officers answered.
BIBLEHUB RESOURCES
The Incomparable Words
John 7:46
J.R. Thomson
The testimony of these officers was atleastimpartial. If they were prejudiced,
it was not in favour of Jesus, but againsthim. Persons in their position were
likely to share the feelings of those by whom they were employed, and by
whom they were sent on a messagehostile to the Prophet of Nazareth. But the
demeanour, and especiallythe language, of Jesus disarmedthem. They came
under the spell of his wisdom, his grace, his eloquence. And when they
returned, without having executed their commission, they justified themselves
by the exclamation, "Neverman spake like this Man."
I. CHRIST'S WORDS ARE INCOMPARABLE AS REVELATIONS OF
TRUTH. He uttered the justest, the sublimest truths regarding the character
and attributes of God; concerning the nature, the state, the sin, the peril of
man; concerning religion, or the relation betweenman and God, especially

concerning the Divine provision of salvation, and of spiritual and immortal
life.
II. CHRIST'S WORDS ARE INCOMPARABLE AS ANNOUNCING LAWS
OF HUMAN LIFE. Where else can we find perfect precepts to govern
conduct, dictates of morality so spiritual, motives to obedience so mighty?
Christ's are the authoritative words of a Divine Lawgiver, who claims to rule
the hearts, and, through the hearts, the actions and habits of mankind.
III. CHRIST'S WORDS ARE INCOMPARABLE IN THEIR STYLE AND
THEIR ILLUSTRATIONS, ADAPTING THEM TO READERS OF EVERY
CLASS. They are simple words, howeverprofound may be the truth they
embody; they are beautiful words, which charm a pure and lively
imagination; they are earnestwords, which rouse emotion and inspire a
reverent attention. This is evident both from the place they have takenin
literature, and from the fact that they are equally appreciatedby the young
and the old, by the cultured and the untaught.
IV. CHRIST'S WORDS ARE INCOMPARABLE IN EFFICIENCY. This is
the true test, and this test brings out the unequalled powerof the words,
which are mighty because they are the expressionof the Divine mind.. Many
of our Lord's sayings might be quoted, which have, as a matter of fact,
revolutionized the thoughts and doctrines of millions of men. Some of the
greatestreforms in human societymay be tracedup with certainty to words
uttered by the Nazarene.
V. CHRIST'S WORDS ARE INCOMPARABLE FOR THEIR ENDURING,
PERMANENTLIFE AND INFLUENCE. The words of many wise,
thoughtful, and goodmen have perished. There are words which are full of
meaning and preciousness forone generation, but which fail to affectthe

generations whichfollow. But Christ's words are treasured with increasing
reverence and attachment by succeeding generations.His ownsaying is
verified by the lapse of time. "Heavenand earth shall pass away, but my
words shall not pass away." - T.
The wonderful nature of Christ's teaching
P. Doddridge, D. D.
His mode of speaking is like that of a prince, who, having been educatedin a
splendid court, could speak with ease ofmany magnificent things, at the
sudden view of which a peasantwould be swallowedup in astonishment, and
would find himself greatly embarrassedin an attempt to explain them to his
equals at home.
(P. Doddridge, D. D.)
The officers answered, Neverman spake like this man
The circumstance
E. N. Kirk, D. D.
Our Lord's ministry was now nearly completed; the effects of His example
and preaching were so manifesting themselves that the Sanhedrim had
become desperate. The prey was about to slip from their grasp, and they must
either lose their position or silence the Preacher. Theyaccordinglysenttheir
officers to apprehend Him. They were accustomedto obey such orders, and
were selectedbecausenaturally possessedofmore firmness than sensibility,

and because the more insensible by having practisedthe duties of their office.
Like other Jews, they had heard much preaching by their rabbis, and
therefore expectedto find a ranter. The idea they had must have been that the
apprehension cf a fanaticalpreacher, disturbing the public peace, wouldbe an
easytask, and rather a pastime. So they may have gone jocularly on from
streetto street until they had come to the immense multitudes gathered in and
around the Temple celebrating the feastof tabernacles. Butthe chief interest
of that multitude seems to radiate from the vast circumference to Christ as its
centre. They press through the throng, and approachthe hallowedspot. But
what checks their rude steps? Why do they not advance to seize their prey,
please their masters, and secure an extra fee? They are confounded, not with
fear, but with amazement, reverence, and an unwonted human sympathy.
There He stands, incarnate Deity! No fierceness ofa mob leaderis seenin
Him, no cringing to formidable enemies, no caressing the populace. He stands
alone and lofty in the meek dignity of a descendedGod. And they might first
have said, "Neverman lookedlike that man." But they felt the attractive force
of the very powerthat disarmed them. There was a presence that annihilated
the authority of Sanhedrims; there was a manifest virtue that acquitted Him
at the bar of their consciences. And before it they laid down their vile
commission, and joined the devout and admiring hearers. This added to their
wonder and reverence. SurelyMoses neverspake more according to the mind
of God. Elijah, Isaiah, Jeremiah, Ezekiel, never spake with more authority
than this man. He is a prophet of the living God; and surely the elders of
Israelnever intended to arrestsuch a man; and they returned, not with a
prisoner, but with a nolle-prosequi, a report that there was no ground of
arrest. "Neverman spake like this man."
(E. N. Kirk, D. D.)
Similar but contrastedincidents
G. Burder., J. B. Figgis, M. A.
Plutarch mentions it as a memorable proof of the extraordinary eloquence of
Mark Antony, that, when soldiers were sentto kill him, he pleaded for his life

in such affecting language that he totally disarmed them of their resolution,
and melted them into tears. But these officers are vanquished, not by the
forcible arguments of a man pleading for his life, but by hearing one of the
ordinary discourses ofour Lord, not particularly directed to them, but to the
people at large.
(G. Burder.)In the troublous times that closedthe great Republic, amongstthe
men that arose and made themselves masters of the world there was hardly a
greaterthan Caius Marius. The conqueror of Jugurtha, the conquerorof the
Cimbri, he was lookedupon as the shield and sword of Rome. Six times he
sought and six times he obtained the consulship, and bid fair to die as he had
lived, the ruthless lord of the eternal city. But God decreedotherwise. A rival
appearedupon the scene, and after chequeredfortunes Marius had to fly. In
the romance of his wanderings we read that he was once put on shore
unattended and unarmed. He was seizedand flung into prison, and an edict
came from Rome that he must die. A Gaulish slave was sent to the dungeon to
do the deed. Marius, sitting in a gloomy cornerof the prison, with his
bloodshot eyes glaredon the man, and with his terrible voice demanded,
"Canstthou kill Caius Marius?" And the slave, fearing the prisoner more
than the gaolerorthe judge, flung down his sword and fled away, crying, "I
cannot kill Caius Marius." Put side by side with this story of a sanguinary life
the incident of the life the most submissive and self-denying the world has ever
seen, and the very likeness ofthe latter will make the unlikeness of the spirit
greater. In both murder was meant. In both the presence and words of the
intended victim postponedthe murder. In both the assailants turned craven.
But the shield that turned the edge of their swordin the one case was terrific
rage, in the other placid mercy.
(J. B. Figgis, M. A.)
"Neverman spake like this man
Lyman Abbott, D. D.

1. Jesus was a popular preacher. The synagogue was full when He spoke, and
men went out in crowds into the fields to listen to Him.
2. He was a powerful preacher. Extraordinary changes ofcharacterwere
wrought by His sermons. The tax-gathererleft his money.changing and the
fisherman his boats to follow Him. All classeswere affectedby it, from the
most cultured and religious to the most abandoned.
3. Whatevertheory men may have respecting His person, there can be no
doubt that the world has been revolutionized by His teaching. What, then,
were the elements of His power?(1)He spoke to the common in their
vernacular, using illustrations from common life, but He never descended
from the high place of a noble instructor. The demagogue flatters the
prejudices and appeals to the passions ofhis audience, but Jesus never did
this.(2) He used no arts of elocution. Men did not flock to Him as they flock to
an actor. He told them stories, hut they were simple stories, and not
dramatically, for He taught sitting.(3)Nor did He use the arts of rhetoric. He
employed no ornament for the sake of ornament. You find nothing that could
be called out and recited.(4)There are no literary classicsin His sermons. His
was not the powerwhich comes from scholastic learning or position. Men
have shruggedtheir shoulders at lay preaching, but Christ was a lay preacher
who had never graduated and become a Rabbi. His style was simple and
transparent. Sometimes the waters are so deep that one cannot see the bottom,
but they are never muddy.
4. We must look elsewhere forthe sources ofthe eloquence of Jesus. If we look
over the history of oratory, we find that three elements enter into it:
I. A GREAT OCCASION. All the greatmaster-pieces were the offspring of
greatoccasions — the orations of Demosthenes, whenGreece was battling for
its liberty; of Cicero, when the free institutions of Rome were threatened; of
Chatham, at the time of the American revolution, Jesus had a greatoccasion,

The world had reachedits lowestebb — politically, intellectually, socially,
morally. Yet there was one little province which kept the light of hope
burning, one little people who had an expectationof deliverance. A greatneed
and a hope — these formed the occasionofJesus.
II. A GREAT THEME. The greatestorators,on the greatestoccasions,have
broken down, because theyhave rangedthemselves on the wrong side and
failed to rise to the occasionwith a greatmessage.Notso Jesus. He
proclaimed "The kingdom of Godis at hand." This was a messageofhope,
and one which calledmen with a trumpet-call to battle. In this kingdom all
could take part; it was one that was for all, and one that defied the gates of
hell. This message is for all the centuries and for today. When the ship was on
the sands at Malta the crew did not stop to study the rhetorical form of Paul's
message. Whenthe soldiers in the Shenandoah valley were in flight they did
not stopto study the elocutionof Sheridan when, waving swordin air, he bade
them turn and follow him to victory. And when the world felt the darkness of
night resting upon it, it was not the eloquence of drama; it was the eloquence
of this greattruth — the hope that there is in God and in immortality — that
made Christ eloquent then and has made His words eloquent from that day to
this.
III. For behind the words was A GREAT PERSONALITY — a personality so
greatthat when He first rose in the synagogue ofNazarethall eyes were
fastenedupon Him; that when the mob gatheredto stone Him as He passed
they parted and let Him go;that when they rose to lead Him to the precipice
He passeduninjured through them; that when these police came to arrest
Him they went awaysaying, "Neverman spake," etc. This we cannotanalyze,
and must therefore leave it.
(Lyman Abbott, D. D.)

Christ a preacher
E. N. Kirk, D. D.
as contrasted—
I. WITH THE SCRIBES AND PHARISEES.
1. In the spirituality of His instructions. The Jewishteachers andtheir
modern imitators are distinguished by their degrading conceptions of religion,
morality, and worship. The Scriptures are made a cumbrous book of court
etiquette; the heart is ignored; judgment and mercy pass for trifles as
compared with ritual; and theologyis turned into hair-splitting casuistry. But
what a Teacheris this! With Him a broken heart is a sacrifice;a believing
heart a sanctuary; love to God and man all duty.
2. In the dignity of His instructions. Rabbinical teaching, ancientand modern,
is gravely puerile, and as you pass from it to Christ's you pass from a prison
to a mountain top. Contrastwith His their notions of(1) Jehovah — the
national patron with the Universal Father.(2)The Messiah — the Jewish
conqueror with the Saviour of the world.(3) The law overwhelmed with
traditional burdens and superstitions, with the law as pointing to and fulfilled
by Him.
II. THE POETS. Apart from Christ's influence, their teaching has no concrete
reality nor anything to meet the deepestwants of the soul. Which of the non-
Christian poets has sung anything calculatedto make men holy, bring God
near, secure pardon, lift the veil from the tomb, respond to any one of the
queries of the human soul? But Christ says, "Godis a spirit," etc. "There is
joy in heaven overone sinner that repenteth." "In My Father's house are
many mansions," etc. "Come unto Me all ye that labour," etc. Where in
uninspired poetry shall we find lines like these? Christ was a true poet, but He
gave truths adapted to meet the urgent necessities ofthe soul.

III. THE PHILOSOPHERS.
1. They cando no more than conjecture in regard to religious truth. But here
we must have authority absolutely Divine. Socratesconfessedthis necessity
but could not meet it. Christ confessedit and met it. "No man hath seenGod
at any time," etc. He did not reason, He affirmed.
2. They canonly talk of abstractions, suchas deity, laws of nature, etc., good
words in their place, and so is "humanity," and if you should callyour friend
"humanity," you would deal with him as philosophers deal with God. But
Christ teaches a personalGod. Abstract teaching has its place, but to teach
therapeutics to a man in a fever is as cruel as to mock at disease. Christwas a
practicalteacher, and told us not only what to believe, but what to do.
IV. THE PRETENDERS.
1. His claim, the loftiestever made, was put forth under circumstances which
fully attestedits genuineness. It was open, in the presence ofenemies, without
human help. These and other tests would have detectedimposture.
2. Imposters chiefly address the senses andthe imagination, but Jesus'whole
manner is that of one who would win man's intelligent confidence, and all He
said was to give a basis to intelligent faith.
(E. N. Kirk, D. D.)

Christ the standard of preaching
N. Emmons, D. D.
Long before the Messiahappearedit was foretoldthat He should sustain the
office of preacher. "The spirit of the Lord God is upon Me." Consequentlythe
Jews expectedthat He would appear in this character. "WhenMessias cometh
He will teachus all things." This generalexpectationChrist did not
disappoint. As soonas He appearedHe drew the attention of admiring
multitudes, but His addresses were too galling not to rouse the resentment of
the enemies of truth. Hence the incident before us. But, how did Christ preach
to make such impressions on those who had resolvedto resistHim.
I. Christ was a PLAIN Preacher. His ideas lay clearin His own mind. He was
master of every subject on which He preached. He knew the whole character
and counselof Gee, the frame and constitution of the human mind, the
circumstances ofall mankind. Upon these subjects He expressedHimself in a
style which was not only intelligible but agreeable to persons of every
capacity. Sensible that figurative language is the voice of nature, He made free
use of images, not borrowedfrom the arts which are confined to the learned
few, but from the air, light, water, etc., which were familiar to all. Hence "the
common people heard Him gladly."
II. Christ was a SEARCHING Preacher. He knew the heart, and so was able
to speak to the heart. This gave His preaching irresistible force, and men felt
their whole souls to be naked before the all-seeing eye, and as they will feel at
the day of judgment. Christ never drew a bow at a venture, but always sent
His arrows home. Witness His dealings with the Pharisees, the rich young
man, Martha, the womantaken in adultery, etc.
III. Christ was a SENTIMENTALPreacher. His teaching was replete with
interesting truths which not only enlighten the mind, but find the nearest
passageto the heart. He urged, e.g., the necessityofdisinterested love upon all
His followers as the essenceoftrue religion.

IV. Christ was a MOVING Preacher. He is the most moving Preacher, and
possesses the powerof persuasionin the highest degree, who is best able to
convey His own views and. feelings to the minds of His hearers. This Christ
was able to do, and was thus able to move the minds of His hearers with
whatsoeverpassionsHe wishedto excite. What could equal His language to
hardened hypocrites, and what could be more melting than His invitations to
penitents!
(N. Emmons, D. D.)
The teaching of Jesus Christ
E. De Pressense, D. D.
I. ITS OBJECT. There is a primary sense in which Christ taught as never
man taught, viz., in that He was Himself its object. Others, even the greatest,
convey the truth, but are not that truth. Jesus alone couldsay, "I am the
Truth." The whole of Christianity is in Christ, neither He nor His disciples
taught any other. The two terms of the religious problem are Godand man.
To know them is the whole of religious truth.
1. An apostle said, "Show us the Father." Christ responded, "He that hath
seenMe hath seenthe Father." All that we can know of GodChrist has
taught, or rather shown us. All His perfections and all His works.
2. In the same way all concerning man, his true nature and high destiny, we
see in Him who is the perfect man.
3. Notonly so, but He reveals the true relations of God and man. He is the
Mediatorbetweenthe two. On the one hand, by the fact of His mediation He

manifests man's fall and his inability to save himself, and on the other, the
love of the Fatherwho gave His Sonthat whosoeverbelievethin Him, etc.
4. All that we can know of the work of salvationis bound up in the personof
Christ. He is "made unto us wisdom and righteousness,"etc.
5. Christian morality, through sanctification, is entirely referred to Him.
6. As to the future, all depends on Christ, who will raise the dead, judge the
world, and bring His own to glory. Are we not justified in saying with Paul,
"Godforbid that I should glory," etc. Let us beware of withering this living
teaching by our abstractions!Every doctrine, if separatedfrom Christ, is
smitten with barrenness.
II. The incomparable excellence ofChrist's teaching results also from its
PERFECTFORM. The perfectionof human words is measured by the fidelity
with which they manifest the human soul. A man may be very eloquent and
yet his words be a brilliant lie, because notin harmony with his moral state.
Perfectlysincere words are perfect words, and they are only so when it can be
said: As are the words so is the life. If this be the case our text is justified, for
never was man sincere like Christ. He lived His words and spoke His life. His
life was the perfect life of love, and His words were the perfect language of
Divine love.
1. The love of Christ restedon His humility, and never man spake like this
Man in respectto humility. Compare His words with the despotic authority or
pompous solemnity of the Jewishdoctors. Theirteaching was like their
persons, clothedwith long robes and phylacteries, and sitting in Moses'seat.
Christ sat not on the benches of a Jewishschool, hadno officialtitle, spake in

the streets orby the sea side, and rendered homage to truth without exercising
compulsion. And what could be more simple than His words. They were free
from all solemn form. No doctor ever taught more in the style of a layman. He
spoke as a friend to friends, without any rhetorical embellishment, and
without aiming at effect. The simplicity of Christ's words is what constitutes
their perfection, By resting on external authority He would have confessed
that His doctrine neededforeign aid; by enveloping it in solemn forms He
would have suggesteda doubt of its intrinsic value. Christ knew that nothing
is so beautiful or powerful as truth, and He wishedthat it should appear alone
in His teaching.
2. Christ's love was especiallycharacterizedby mercy, which is love to the
unfortunate and the poor, and the merciful characterofChrist's teaching is
evinced by its popularity. It was admirably suited to the wants of the simple
and ignorant many. For Christ never admitted that distinction betweenthe
profane and the initiated which is always found in the religions and
philosophy of antiquity, but rather gave specialattention to the former. Not
that He rejectedthe enlightened; but He knew that a doctrine which suits the
poor is a truth for poor and rich, ignorant and learned alike. He could speak,
then, to the people without fear of restricting His mission; and who has ever
spokento them like the Saviour? In bringing the truth to the feeblestreason
Christ took nothing from the truth, nor subjectedit to any alteration. It is
very easyto gain the goodwillof men if we flatter their errors and their
prejudices, but Christ never employed that accommodationwhich is treason
againstthe cause of God. If then He rejectedthis we can only explain the
popularity of His teaching by the form He gave to it. He ever found means to
connectthe truth with some feeling, idea, or factin harmony with itself. And
so He made constantappeals to conscience, convictionofsin, need of
deliverance, sorrow and suffering. Nor was He content to rest on general
dispositions, He knew what was wantedby each, and He addressedto eachthe
precise teaching that was made for him. Recallthe numerous persons who
conversedwith the Saviour. You will not find a word that is not the most
affecting that could have been pronounced. Is He talking to fishermen? He
says, "I will make you fishers of men." Is He addressing a doctorof the law?

He makes constantallusion to his dignity. Is He speaking to a greatmultitude
that He has just satisfiedwith food? He discourses ofthe bread of life. It was
with the same designthat Christ multiplied His admirable parables. None of
His hearers, afterlistening to Him, could look on the external world without
reading His doctrines there afresh, something to raise the thoughts to God.
Neverman spake like this man because neverman loved our poor humanity
like Christ.
3. The teaching of Christ was full of love also in that it was essentiallycreative
and fertilizing to the mind of His hearers. A teachernot impelled by love does
not tolerate spontaneityof thought in his disciples; but Jesus'method was to
give men a glimpse of the precious mine of truth that they might dig and
searchfor themselves. He did not hurry anything, wishing to prepare the new
bottles for the new wine, and pour it into them drop by drop. With what
gentleness did He endure their slowness ofunderstanding and weaknessof
faith.
4. The words of Christ were the expression of perfect love, because neverwas
there addressedto man language so consoling as His.
(E. De Pressense, D. D.)
Our Lord as a Teacher
J. Baldwin Brown, B. A.
No one can read His discourses without seeing that He differs genericallyfrom
all other teachers. He is an order by Himself (John 3:11-13).
I. Compare Him with SOCRATES,whomwe know well, and have a full
record of his teaching and methods. Like our Lord his one aim was moral
improvement. His end in discovering truth was conduct. To know, with him,

was but the way to live. But when we come to his method it contrasts sharply
to that of Jesus. Forhe affirmed nothing, professedhimself ignorant, but
thought that by inquiry and considerationit might be possible to find out
what ideas were just and what were false, and so to establisha sound healthy
knowledge that might be the guide to a sound and healthy life. But he dreaded
to say "I have the truth" about anything. This is the method of Acts 17:27.
Our Lord's method is at the opposite pole. It is calm, convincing affirmation.
It is entirely unparalleled. It is the word of One who does know; who has not
to argue and inquire, but to declare. Its simplicity arises from absolute
certainty. Agnosticism, notwithstanding, this is the teaching for which the
world yearns, and which canonly meet the world's needs.
II. COMPARE HIM WITH MOHAMMED. Christ dealt only with the highest
spiritual truth — with ideas and principles of conduct alone. He did not
occupy Himself in marking out safe paths for men; He gave them light that
they might see their way (Matthew 11:1-5; John 10:24). This is in striking
contrastwith Mohammed's method. The chances are that if any one had
askedhim, "Speak to my brother, that he divide the inheritance with me," he
would have had a revelation about it. The Koran is full of private direction
and legislation, and it is that which has crippled the free development of
Mohammedan society. Mengo to it, not for principles of guidance, but for
particular precepts. With Christ there is always a breadth which transcends
the need of the moment, and furnishes a principle which is goodfor all times.
This is the reasonfor the largeness ofthe development of Christendom. Christ
tells us not what to do, but how to be. Mohammed's words are full of
direction. Christ's of inspiration.
(J. Baldwin Brown, B. A.)

COMMENTARIES
Ellicott's Commentary for English Readers
(46) Neverman spake like this man.—Some of the oldestMSS., including the
Vatican, have a shortertext, “Neverman spake thus”; but the longer reading
is to be preferred. The very officers acknowledgedHis power, and tell the
professedteachers,whose opinions and words were the rule of all Jewishlife,
that never man spake as He whom they sought to take!It is probable that in
the sectionimmediately preceding (John 7:32-34), St. John gives us only a
résumé of what Jesus had said, and that words which have not come down to
us were among those which produced so profound an impression on the
officers.
Matthew Henry's Concise Commentary
7:40-53 The malice of Christ's enemies is always againstreason, and
sometimes the staying of it cannot be accountedfor. Neverany man spake
with that wisdom, and power, and grace, that convincing clearness, andthat
sweetness,wherewithChrist spake. Alas, that many, who are for a time
restrained, and who speak highly of the word of Jesus, speedilylose their
convictions, and go on in their sins! People are foolishly swayedby outward
motives in matters of eternal moment, are willing even to be damned for
fashion's sake. As the wisdom of God often choosesthings which men despise,
so the folly of men commonly despises those whomGod has chosen. The Lord
brings forward his weak and timid disciples, and sometimes uses them to
defeatthe designs of his enemies.
Barnes'Notes on the Bible
The officers - Those who had been appointed John 7:32 to take him. It seems
that Jesus was in the midst of the people addressing them, and that they
happened to come at the very time when he was speaking. Theywere so
impressed and awed with what he said that they dared not take him. There
have been few instances ofeloquence like this. His speaking had so much
evidence of truth, so much proof that he was from God, and was so impressive

and persuasive, that they were convinced of his innocence, and they dared not
touch him to execute their commission. We have here:
1. A remarkable testimony to the commanding eloquence ofJesus.
2. Wickedmen may be awedand restrainedby the presence of a goodman,
and by the evidence that he speaks thatwhich is true.
3. God canpreserve his friends. Here were men sent for a particular purpose.
They were armed with power. They were commissionedby the highest
authority of the nation. On the other hand, Jesus was withoutarms or armies,
and without external protection. Yet, in a manner which the officers and the
high priests would have little expected, he was preserved. So, in ways which
we little expect, Godwill defend and deliver us when in the midst of danger.
4. No prophet, apostle, orminister has ever spokenthe truth with as much
power, grace, and beauty as Jesus. It should be ours, therefore, to listen to his
words, and to sit at his feet and learn heavenly wisdom.
Jamieson-Fausset-BrownBible Commentary
46. Neverman spake like this man—Noble testimony of unsophisticatedmen!
Doubtless they were strangers to the profound intent of Christ's teaching, but
there was that in it which by its mysterious grandeur and transparent purity
and grace, held them spellbound. No doubt it was of God that they should so
feel, that their arm might be paralyzed, as Christ's hour was not yet come;but
even in human teaching there has sometimes been felt such a divine power,
that men who came to kill them (for example, RowlandHiss) have confessed
to all that they were unmanned.
Matthew Poole's Commentary

With so much authority, evidence of truth, &c. Yet they did not cordially
believe in Christ; being under the powerof carnaland worldly affection,
which only supernatural specialgrace couldsubdue. These were some of
those, in whom the prophecy of Christ, Isaiah11:4, was to be fulfilled—He
shall smite the earth with the rod of his mouth, and with the breath of his lips
shall he slay the wicked. The word of the Lord doth often restrain, astonish,
and amaze those on whom it hath no powerful effectto eternal life and
salvation. So it was with these poor officers.
Gill's Exposition of the Entire Bible
The officers answered,.... Veryhonestly and uprightly, making use of no shifts
and excuses;as that they could not find him, or could not come at him,
because ofthe multitude about him, or that they were afraid of the people, lest
they should rise upon them, and stone them, and rescue Jesus;which would
have carried a show of probability, and have brought them off; but they tell
the nakedtruth,
never man spake like this man; not Moses,the spokesmanof the people of
Israel; nor David, the anointed of the God of Jacob, the sweetPsalmistof
Israel; nor Solomon, the wisestofmen; nor that sublime and evangelical
prophet Isaiah; nor any of the other prophets; nor John Baptist his
forerunner, the voice of one crying in the wilderness:never man spoke words
for matter like him; such gracious words, orwords, and doctrines of grace,
which so fully express the grace ofGod, and are so grateful to men; such as
free justification by his righteousness,full pardon by his blood, peace and
reconciliationby his sacrifice, the liberty captives from the bondage of sin,
Satan, and the law, and spiritual and eternal salvationby him: never man
spoke suchwords of truth, as he who is full of truth, and truth itself did: or
such words of wisdom, who is the wisdom of God, on whom the spirit of
wisdom rested, and in whom are hid all the treasures ofwisdom and
knowledge;nor such wholesome andsalutary words, which nourish up unto
eternal life. Nor did ever any speak words for form and manner, as he did;
words so apt and pertinent, with such propriety, beauty, and gracefulness,
with such majesty and authority, and with such power and efficacy;which at
once charmed the ear, affectedthe heart; carried evidence and conviction

with them, enlightened the understanding, and fastenedattention to them;
which was the case with these men, so that they had not powerto execute their
commission. He delivered such excellentthings, and in such a charming
manner, they could not find in their hearts to use any violence towards him;
or be the means of bringing him into any trouble or danger. The Syriac,
Arabic, and Persic versions read, "never man spake as this man speaks".
Geneva Study Bible
The officers answered, Neverman spake like this man.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
John 7:46. The servants frankly reply: οὐδέποτε … ἄνθρωπος. The testimony
is notable, because the officers of a court are apt to be entirely mechanicaland
leave all responsibility for their actions with their superiors. Also it is
remarkable that the same result should have found place with them all; for in
view of the divided state of public feeling, probably five or six at leastwould
be sent.
Cambridge Bible for Schools andColleges
46. Neverman spake like this man] The reading is doubtful; some of the best
MSS. have Neverman so spake. PossiblyChrist said a gooddeal more than is
recordedby S. John.
Bengel's Gnomen
John 7:46. Ὡς, as) A characteristic oftruth, convincing evenordinary
unlearned men, rather than their masters. [Notseldom the more untutored
come to feel the effectualpowerof Christ’s word more readily than the most
sagacious.—V. g.]

STUDYLIGHTRESOURCES
Adam Clarke Commentary
Neverman spake like this man - Though these officers had gone on the errand
of their masters, they had not entered into their spirit. They were sent to
apprehend a seditious man, and a false prophet. They came where Jesus
taught; they found him to be a different personto the description they
receivedfrom their masters, and therefore did not attempt to touch or molest
him. No doubt they expectedwhen they told their employers the truth, that
they would have commended them, and acknowledgedtheir own mistake:but
these simple people were not in the secretoftheir masters'malice. They
heard, they felt, that no man ever spoke with so much grace, power, majesty,
and eloquence. Theyhad never heard a discourse so affecting and persuasive.
So Jesus still speaks to all who are simple of heart. He speaks pardon - he
speaks holiness -he speaks salvationto all who have ears to hear. No man ever
did or can speak as he does. He teaches The Truth, the whole Truth, and
nothing but the Truth.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 7:46". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
7.html. 1832.

Return to Jump List return to 'Jump List'
John Gill's Exposition of the Whole Bible
The officers answered,.... Veryhonestly and uprightly, making use of no shifts
and excuses;as that they could not find him, or could not come at him,
because ofthe multitude about him, or that they were afraid of the people, lest
they should rise upon them, and stone them, and rescue Jesus;which would
have carried a show of probability, and have brought them off; but they tell
the nakedtruth,
never man spake like this man; not Moses,the spokesmanof the people of
Israel; nor David, the anointed of the God of Jacob, the sweetPsalmistof
Israel; nor Solomon, the wisestofmen; nor that sublime and evangelical
prophet Isaiah; nor any of the other prophets; nor John Baptist his
forerunner, the voice of one crying in the wilderness:never man spoke words
for matter like him; such gracious words, orwords, and doctrines of grace,
which so fully express the grace ofGod, and are so grateful to men; such as
free justification by his righteousness,full pardon by his blood, peace and
reconciliationby his sacrifice, the liberty captives from the bondage of sin,
Satan, and the law, and spiritual and eternal salvationby him: never man
spoke suchwords of truth, as he who is full of truth, and truth itself did: or
such words of wisdom, who is the wisdom of God, on whom the spirit of
wisdom rested, and in whom are hid all the treasures ofwisdom and
knowledge;nor such wholesome andsalutary words, which nourish up unto
eternal life. Nor did ever any speak words for form and manner, as he did;
words so apt and pertinent, with such propriety, beauty, and gracefulness,
with such majesty and authority, and with such power and efficacy;which at
once charmed the ear, affectedthe heart; carried evidence and conviction
with them, enlightened the understanding, and fastenedattention to them;
which was the case with these men, so that they had not powerto execute their
commission. He delivered such excellentthings, and in such a charming
manner, they could not find in their hearts to use any violence towards him;

or be the means of bringing him into any trouble or danger. The Syriac,
Arabic, and Persic versions read, "never man spake as this man speaks".
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on John 7:46". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
7.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
Neverman spake like this man — Noble testimony of unsophisticated men!
Doubtless they were strangers to the profound intent of Christ‘s teaching, but
there was that in it which by its mysterious grandeur and transparent purity
and grace, held them spellbound. No doubt it was of God that they should so
feel, that their arm might be paralyzed, as Christ‘s hour was not yet come;
but even in human teaching there has sometimes beenfelt such a divine
power, that men who came to kill them (for example, Rowland Hiss) have
confessedto all that they were unmanned.
Copyright Statement

These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
7:46". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-7.html. 1871-8.
People's New Testament
Neverman spake like this man. The only answerthe officers could make to
the demand why they had not carriedout orders was, "Mannever spake like
this man." The multitude had not overawedthem, but the words of Christ.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.
Bibliography
Johnson, BartonW. "Commentary on John 7:46". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-7.html.
1891.

Robertson's WordPictures in the New Testament
Neverman so spake (ουδεποτε ελαλησενουτως αντρωπος — oudepote
elalēsenhoutōs anthrōpos). Police officers are not usually carried awayby
public speech. They had fallen under the powerof Jesus “as the Galilean
peasants had been impressed” (Bernard) in John 7:28. It was the words of
Jesus that had so gripped these officers, not his works (John15:24). It was
most disconcerting to the Sanhedrin.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 7:46". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-7.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Like this man
Some of the best texts omit.

Deceived( πεπλάνησθε )
Rev., led astray. See on John 7:12.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 7:46". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-7.html. Charles
Schribner's Sons. New York, USA. 1887.
The Fourfold Gospel
The officers answered, Neverman so spake1.
Neverman so spake. Theirreport has passedinto a saying, which is as true
now as when first spoken.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.

Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 7:46". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
7.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
46.Neverman spoke like this man. Those officers acknowledgethatthey are
subdued and vanquished by the word of Christ, and yet they do not on that
accountrepent or give due honor to the word. If it be true, that never man
spoke like this man, why did not the Divine power, which they were compelled
to feel, touch their hearts in such a manner as to cause them to devote
themselves wholly to God? But it was necessarythat the prediction of Isaiah
should thus be accomplished:
he will prostrate the wickedby the breath of his mouth,
(Isaiah 11:4.)
Nay more, we shall afterwards see how those who were attempting to put him
to death, overwhelmed by the voice of Christ alone, and as if they had been
struck down with mallets, fell backwards, (John18:6.)Let us, therefore, learn
that the doctrine of Christ possessessuchpoweras even to terrify the wicked;
but as this tends to their destruction, let us take care that we be softened,
instead of being broken. Even in the presentday, we see many persons who
too much resemble those officers, who are reluctantly drawn into admiration
of the doctrine of the Gospel, and yet are so far from yielding to Christ, that
they still remain in the enemy’s camp. There are others even worse, who, for
the sake ofobtaining favor with the wicked, employ all the opprobrious terms
which they can find for basely slandering that doctrine, which,

notwithstanding, they acknowledge to be from God, because theyare
convinced of it in their hearts. (203)
Copyright Statement
Bibliography
Calvin, John. "Commentary on John 7:46". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-7.html. 1840-
57.
James Nisbet's Church Pulpit Commentary
THE WORDS OF JESUS
‘Never man spake like this Man.’
John 7:46
It often happens that people appreciate a work of art, and appreciate it
rightly, but cannot altogethersaywhy. Much the same, I think, is the case
with the words of our Lord Jesus Christ. I am one of those who think that
sufficient attention has not always beenfixed upon the language of Jesus
Christ. Theologians andother thinkers debate about His supernatural works,
His miracles, but to my thinking the words of Jesus are more marvellous than
His works. We know so little about the relation of spirit to body, of our own

spirits to our own bodies, and the spirit of one man to the spirit and body of
another, that I should be loth to lay down dogmatically that this or that fact
was impossible; but it is to me absolutely inconceivable that any one, if he
were a man, howeverlofty, howeverpowerful, howeverholy, should assertthe
claims which Jesus Christ assertedforHimself, that he should claim, for
example, to be the judge of all the living and the dead. It will be my object to
examine, as well as one sermon will permit, the words of Jesus Christ, in order
to show how true it is that ‘Never man spake like this Man.’
I. Words of authority.—It will be best to begin with the ordinary conversation
of everyday life. We say ‘I hope,’ or ‘I think,’ or ‘I am afraid,’ or ‘I expect.’
But there is not one of these expressions whichJesus Christ, if He were living
now, could possibly have used. The words which are so often current upon our
lips, such as ‘perhaps,’ or ‘probably,’ or ‘I dare say,’are never heard from
His, whether about earthly things or about heavenly. He speaks withabsolute
assurance. He may or may not choose to impart His knowledge, but He never
says ‘I do not know.’To take an example. It is related that one of His disciples
askedHim, ‘Lord, are there few that be saved?’He does not say ‘I do not
know,’but He says it is not their business to know, and they must try to win
their own salvation. I do not forgetthat to this universal amplitude of
knowledge there seems to be one exception. In regardto the final Day of
Judgment our Lord, at leastas Mark reports Him, used the words, ‘Of that
day and hour knowethno man, no, not the angels which are in heaven, neither
the Son, but the Father.’ And if so, then I canonly say that that one solitary
exceptionto the law of His universal knowledge does but serve to throw into
relief His paramount claim in other instances. I sometimes think the best way
to realise how unique is the teaching of Jesus Christ is to set it beside the
teaching of some one high, holy, and pure among men. Now this is the
language which Socratesaddressedto his judges in the prospect of his
execution: ‘The hour of departure has arrived, and we go our way, I to die
and you to live. Which is better, God only knows.’Now listento the words of
Jesus Christ: ‘I go to My Father and ye see Me no more.’ ‘Father, into Thy
hands I commend My spirit.’ ‘I ascendunto My Father and your Father; and
to My God and your God.’

II. Words of infallibility.—There are no expressions whichare, and ought to
be, commoner upon our lips than such as suggestour own imperfections or
limitations, such as ‘I will try,’ ‘I will do my best,’ ‘I have forgotten,’‘I made
a mistake.’There is not one of these expressions whichJesus Christ ever used
or could have used in His human life. It is in His relation to His disciples that I
seemespeciallyto notice the uniqueness of His language. He lived with them,
as you know, an intimate, daily companionship. Yet He never says, ‘What do
you think? In the circumstances, whatdo you recommend me to do?’ And,
strangestof all, He never said to His disciples, ‘Let us kneeldown and pray
together.’This He did not say, but what He did saystrikes me as even more
wonderful. Let me remind you of such words as these:‘Which of you
convinceth Me of sin?’ Is there any one who could advance a claim like that?
‘Come unto Me, all ye that labour and are heavy laden, and I will give you
rest.’ ‘All,’ notice; not ‘some.’ He is the one absolute Comforterand Saviour
of all men in all vicissitudes of their human lives. Or, again, ‘Before Him shall
be gathered all nations.’ He claims to be the final Judge of all men, to
discriminate with absolute precision betweenall men and all nations of men at
the lastjudgment. He assertedfrom the first a world-wide, imperishable
mission. His conceptionof His mission He never revoked, never qualified,
never changed, and yet, in the prosecutionof His mission, He seemedto be
indifferent to the common signs and tokens ofsuccess. He did not count up
His disciples, He did not advertise Himself, He shrank from publicity. The Son
of Man had not where to lay His head; but for all that He did not entertain so
much as a momentary doubt that His mission would be ultimately
accomplished. Is there anything more tragic in history than the life of the
traitor Judas, false friend, plotting in secret, as he thought, the death of his
Master, and all the while that Mastercould read his heart, could see the
plague spotof sin spreading over it? Jesus knew from the beginning who
should betray Him.
III. Words that endure.—He Who spoke as neverman spake predicted that
His words should never pass away. The science,the philosophy, the religionof

the RomanEmpire in His day, they are gone, and they will never come again.
His words alone have never been superseded. The world needs no new
religion. It needs only to lay hold of His revelationof the FatherWho loves
His children with a love to which all earthly love is as shadow to sunshine.
—BishopWelldon.
(SECOND OUTLINE)
CHRIST’S TEACHING
The speakerwas quite right, although he knew not how deep and profound a
truth he was uttering. Let us see the significance ofthese words as applied to
Christ.
I. The matter of His teaching.—Originalitywas its distinctive feature. Christ
Himself—His Person, His work, and His mission—was the theme of His
teaching. It was characterisedby sublimity and simplicity, profundity and
perspicuity.
II. The manner of His teaching.—There was no reasoning, popularly so-
called, but there was the highest wisdom in all He said. Nor was there the
eloquence of human oratory. He spoke with authority. Mark the touching
solemnity of His lamentation over Jerusalem, His severe denunciation of
hypocrisy, and His passionate tendernessfor the sorrowful.

III. The method of His teaching.—His words were brief, emphatic, suggestive,
parabolic. Now turn to the present position of Christ and His teaching.
(a) He is the centralfigure of human history.
(b) His teaching confessedlythe most potent factor in human progress.
Truly ‘never man spake like this Man.’
ArchdeaconW. F. Taylor.
Illustration
‘The words of the Lord are as living now as on the very day they were uttered.
They indicate their unequalled grandeur in this—that, uttered by a Galilæan
carpentereighteen centuries ago, they are universal in their application to all
time and place. “Neverman spake as this Man.”’
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography

Nisbet, James. "Commentaryon John 7:46". Church Pulpit Commentary.
https:https://www.studylight.org/commentaries/cpc/john-7.html. 1876.
John Trapp Complete Commentary
46 The officers answered, Neverman spake like this man.
Ver. 46. Never man spake like this man] It is goodto come to the world,
though with ill intent; they that come to see fashions only, as Moses came to
the bush, may be calledas he was. Theythat come but to sleep, may be taken
napping, as Father Latimer saith. They that come to catch, may be caught, as
these in the text. The serpent that comes forth to sting, may be charmed ere he
go back. When Henry Zutphen was preacherat Breme, the holy Catholics
could not be idle, but sent their chaplains to every sermon, to trap him in his
words. But God (whose footpaths are in the midst of the flood) would have his
marvellous powerto be seenin them, for he convertedmany of them;
insomuch, that the greaternumber of them that were sent to hearken, did
openly witness his doctrine to be God’s truth, againstwhich no man can
contend, and such as in all their life before they had not heard, persuading
them likewise that they, forsaking all impiety, should follow the word of God,
and believe the same, if they would be saved. But the chief priests, canons, and
monks were so indurate and hardened, with Pharaoh, that they became the
worse for these admonitions.
Neverman spake]For he spake with grace, Psalms 45:2, and with gravity,
Matthew 7:29. E cuius ore nil temere excidit, saith Scaliger, ofVirgil, may we
much more of Christ; they were all oracles thathe uttered, honey drops that
fell from him. Of Christ it might better be said than ever it was of Marcus

Crassus, the Roman orator, Caeteros a Crassosemperomnes, illo autem die
etiam ipsum a sese superatum. Cic. de Orat. lib. i.
Copyright Statement
Bibliography
Trapp, John. "Commentary on John 7:46". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-7.html.
1865-1868.
Sermon Bible Commentary
John 7:46
The Epiphany of Wisdom
I. On the nature of wisdom, the teaching of Holy Scripture is singularly clear
and striking. It says there is a wisdom of man, and this is the knowledge ofthe
true end or purpose of life—callit happiness, callit perfection, or what you
will—a knowledge whichanswers, to some extent, those ever-recurring
questions, "Why was I made?" and "What am I now?" and "Whither am I
going?" This is the wisdom which the author of Ecclesiastes soughtfor
everywhere, and yet hardly found. It is this, over which, as discovered, the
Book ofProverbs rejoices as more precious than gold and jewels, and from
the rough ore of which it forges the current coin of its proverbial philosophy.

But there is also a wisdom of God, and this is the idea or purpose of His
dispensationto man, rolling alike in the statelymarch of Nature's law, or in
the little world of the soul within. The fearof the Lord is declared to be the
beginning of wisdom, and to the desponding author of Ecclesiastes, it seems to
be the whole treasure of man.
II. The Epiphany of wisdom is, for us, unlike the Epiphany of power in this—
that it is not removed far awayin the past, so that its voice comes to us only
like the reverberations of some distant thunder—grand, indeed, and solemn,
but so vague and indistinct that they may be drowned by the more incisive
sounds of ordinary life. No; the words of the Lord are as living now as on the
very day they were uttered. They indicate their unequalled grandeur in this—
that, uttered by a Galileancarpentereighteencenturies ago, they are
universal in their application to all time and place. "Neverman spake as this
Man." And if that be true, there are three short practicalquestions which we
may well consider:—(1)What means the Epiphany of wisdom, if it does not
mean that He who speaks, being true man, is yet more than man—is, in some
supreme and unique sense, revealerof the very mind of God? (2) And then, if
this be so, is it not, in the next place, reasonable forus, in reverence and faith,
to try the effectof His guidance in all the perplexities and needs of this life?
(3) And if here also we find that His wisdom is a sufficient guide in all these
questions and needs that we canunderstand, is it not then natural that, with
regard to all those deep mysteries of eternity, and of Godhead, and of
salvation—whichwe cannot discover, but which yet are of infinite moment to
our life—is it not reasonable that in these things we should yield also to His
claim, and prepare, at least, to sit at His feetwith something like inquiring
and unhesitating faith?
Bishop Barry, Christian World Pulpit, vol. xxi., p. 33.

References:John 7:46.—Spurgeon, Sermons, vol. xvi., No. 951;Preacher's
Monthly, vol. vii., p. 321;Clergyman's Magazine, vol. i., p. 35; G. W. McCree,
Christian World Pulpit, vol. xii., p. 101;F. Trestrail, Ibid., vol. xxxvi., p. 141.
John 7:53.,—Homiletic Magazine, vol. xiii., p. 137;W. Sanday, The Fourth
Gospel, p. 144. John 8:1-12.—Homiletic Magazine, vol. xiii., p. 137. John 8:1-
12.—Homiletic Quarterly, vol. iv., p. 126. John 8:3-11.—Parker, Hidden
Springs, p. 243;Homilist, 3rd series, vol. xv., p. 166. John 8:6.—Homiletic
Magazine, vol. xi., p. 206. John8:9.—A. Ramsay, Christian World Pulpit, vol.
vii., p. 100. John 8:11.—R. D. B. Rawnsley, Village Sermons, 2nd series, p.
100;J. Vaughan, Fifty Sermons, 1874,p. 116.
Copyright Statement
Bibliography
Nicoll, William R. "Commentary on John 7:46". "SermonBible
Commentary". https:https://www.studylight.org/commentaries/sbc/john-
7.html.
Johann Albrecht Bengel's Gnomonof the New Testament
John 7:46. ὡς, as)A characteristic oftruth, convincing even ordinary
unlearned men, rather than their masters. [Notseldom the more untutored

come to feel the effectualpowerof Christ’s word more readily than the most
sagacious.—V. g.]
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 7:46". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-7.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
With so much authority, evidence of truth, &c. Yet they did not cordially
believe in Christ; being under the powerof carnaland worldly affection,
which only supernatural specialgrace couldsubdue. These were some of
those, in whom the prophecy of Christ, Isaiah11:4, was to be fulfilled—He
shall smite the earth with the rod of his mouth, and with the breath of his lips
shall he slay the wicked. The word of the Lord doth often restrain, astonish,
and amaze those on whom it hath no powerful effectto eternal life and
salvation. So it was with these poor officers.
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon John 7:46". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-7.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
46. ἐλάλησεν οὕτως for οὕτως ἐλ. Omit ὡς οὗτος ὁ ἄνθρωπος after ἄνθρωπος,
with BLT: other MSS. exhibit greatvariation.
Copyright Statement
Bibliography
"Commentary on John 7:46". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-7.html.
1896.
Whedon's Commentary on the Bible
46. Spake like this—The chagrin of the rulers at his not being brought must
have been aggravatedby the reasonassigned. Itwas the effectof the speaking
of Jesus upon the people (John 7:32) which first alarmed them, and produced

the sending of officers for his apprehension; but how much more cause of
alarm have they when their very instruments are spell-bound by his
utterances!And then, again… the example of the people both influenced the
opinions of the officers and frightened them from apprehending Jesus.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 7:46". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-7.html.
1874-1909.
Schaff's Popular Commentary on the New Testament
John 7:46. The officers answered, Neverdid a man so speak. A new testimony
to Jesus, borne by men who, awedby the majesty of His words, instead of
attempting a deed of violence, declare to their very masters that He is more
than man.
Copyright Statement

Bibliography
Schaff, Philip. "Commentary on John 7:46". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-7.html. 1879-90.
The Expositor's Greek Testament
John 7:46. The servants frankly reply: οὐδέποτε … ἄνθρωπος. The testimony
is notable, because the officers of a court are apt to be entirely mechanicaland
leave all responsibility for their actions with their superiors. Also it is
remarkable that the same result should have found place with them all; for in
view of the divided state of public feeling, probably five or six at leastwould
be sent.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 7:46". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-7.html. 1897-1910.
E.W. Bullinger's Companion Bible Notes
never. Greek. oudepote

like = thus, as. Some texts omit this lastclause, but not Syriac. See note 3, p.
1511. Compare John4:29.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 7:46". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-7.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
The officers answered, Neverman spake like this man.
No JFB commentary on this verse.
Copyright Statement
Bibliography

Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
7:46". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
7.html. 1871-8.
Ellicott's Commentary for English Readers
(46) Neverman spake like this man.—Some of the oldestMSS., including the
Vatican, have a shortertext, “Neverman spake thus”; but the longer reading
is to be preferred. The very officers acknowledgedHis power, and tell the
professedteachers,whose opinions and words were the rule of all Jewishlife,
that never man spake as He whom they sought to take!It is probable that in
the sectionimmediately preceding (John 7:32-34), St. John gives us only a
résumé of what Jesus had said, and that words which have not come down to
us were among those which produced so profound an impression on the
officers.
PRECEPTAUSTIN RESOURCES
WILLIAM BARCLAY
UNWILLING ADMIRATION AND TIMID DEFENCE(John7:45-52)
7:45-52 So the officers came to the chief priests and the Pharisees. Theysaid
to them: "Why did you not bring him here?" The attendants answered:
"Neverdid a man speak as he speaks."So the Pharisees answered:"Surely

you too have not been led astray? Has anyone from the authorities believed in
him? Or anyone from the Pharisees?Theyhave not; but the mob which is
ignorant of the law and which is accursedbelieves in him!" Nicodemus (the
man who came to him before) said to them, for he was one of them; "Surely
our law does not condemn a man unless it first hears a statementof the case
from him, and has first-hand information about what he is doing?" They
answeredhim: "Surely you too are not from Galilee? Searchandsee that no
prophet arises from Galilee."
We have certainvivid reactions to Jesus.
(i) The reactionof the officers was bewilderedamazement. They had gone out
to arrest Jesus and had come back without him, because neverin their lives
had they heard anyone speak as he did. Really to listen to Jesus is an
unparalleled experience for any man.
(ii) The reactionof the chief priests and Pharisees was contempt. The
Pharisees hada phrase by which they describedthe ordinary, simple people
who did not observe the thousands of regulations of the ceremoniallaw. They
calledthem the People of the Land; to them they were beneath contempt. To
marry a daughter to one of them was like exposing her bound and helpless to
a beast. "The masses who do not know the law are accursed."The rabbinic
law said: "Six things are laid down about the People ofthe Land: entrust no
testimony to them, take no testimony from them, trust them with no secret, do
not appoint them guardians of an orphan, do not make them custodians of
charitable funds, do not accompanythem on a journey." It was forbidden to
be a guest of one of the People of the Land, or to entertain such a person as a
guest. It was even laid down that, wherever it was possible, nothing should be
bought or sold from one of them. In their proud aristocracyand intellectual
snobbery and spiritual pride, the Phariseeslookeddownin contempt on the
ordinary man. Their plea was:"Nobodywho is spiritually and academically

of any accounthas believed on Jesus. Only ignorant fools accepthim." It is
indeed a terrible thing when a man thinks himself either too cleveror too
goodto need Jesus Christ--and it happens still.
(iii) There was the reactionof Nicodemus. It was a timid reaction, for he did
not defend Jesus directly. He dared only to quote certain legalmaxims which
were relevant. The law laid it down that every man must receive justice
(Exodus 23:1; Deuteronomy 1:16); and part of justice was and is that he must
have a right to state his case andcannot be condemned on secondhand
information. The Phariseesproposedto break that law, but it is clearthat
Nicodemus did not carry his protest any further. His heart told him to defend
Jesus but his head told him not to take the risk. The Phariseesflung
catchwords athim; they told him that obviously no prophet could come out of
Galilee and taunted him with having a connectionwith the Galilaeanrabble,
and he said no more.
Often a man finds himself in a situation in which he would like to defend Jesus
and in which he knows he ought to show his colours. Often he makes a kind of
half-hearted defence, and is then reduced to an uncomfortable and ashamed
silence. In our defence of Jesus Christ it is better to be recklesswith our
hearts than prudent with our heads. To stand up for him may bring us
mockeryand unpopularity; it may even mean hardship and sacrifice. Butthe
fact remains that Jesus saidhe would confess before his Father the man who
confessedhim on earth, and deny before his Father the man who denied him
on earth. Loyalty to Christ may produce a cross onearth, but it brings a
crownin eternity.
ALBERT BARNES

Verse 45-46
The officers - Those who had been appointed John 7:32 to take him. It seems
that Jesus was in the midst of the people addressing them, and that they
happened to come at the very time when he was speaking. Theywere so
impressed and awed with what he said that they dared not take him. There
have been few instances ofeloquence like this. His speaking had so much
evidence of truth, so much proof that he was from God, and was so impressive
and persuasive, that they were convincedof his innocence, and they dared not
touch him to execute their commission. We have here:
1.A remarkable testimony to the commanding eloquence of Jesus.
2.Wickedmen may be awedand restrained by the presence ofa goodman,
and by the evidence that he speaks thatwhich is true.
3.Godcan preserve his friends. Here were men sentfor a particular purpose.
They were armed with power. They were commissionedby the highest
authority of the nation. On the other hand, Jesus was withoutarms or armies,
and without external protection. Yet, in a manner which the officers and the
high priests would have little expected, he was preserved. So, in ways which
we little expect, Godwill defend and deliver us when in the midst of danger.
4.No prophet, apostle, or minister has everspokenthe truth with as much
power, grace, and beauty as Jesus. It should be ours, therefore, to listen to his
words, and to sit at his feet and learn heavenly wisdom.

CALVIN
Verse 46
46.Neverman spoke like this man. Those officers acknowledge thatthey are
(Isaiah 11:4.)
that the doctrine of Christ possessessuch poweras even to terrify the wicked;

TOM CONSTABLE
Verse 45-46
When the officers of the temple guard returned to the Sanhedrin without
Jesus, the Sanhedrin members askedwhy they had not arrestedHim (cf. John
7:32). The officers replied that no man (Gr. anthropos, emphatic in the Greek
text) had ever spokenas Jesus did (cf. John 7:15). They, too, spoke more truly
than they knew. Jesus was more than a man. Jesus"authority and wisdom
obviously impressed them as well as the other people. They had gone to arrest
Jesus with their weapons, but Jesus had arrestedthem with His words.
It may seemunusual that these officers would so weaklyadmit that they had
failed in their mission, but they were not hardened Romansoldiers who
carried out their orders as automatons. They were Levites whose interests
were mainly religious. Their statementis another witness to the true identity
of Jesus.
RICH CATHERS
:46 The officers answered, “No man ever spoke like this Man!”
As we're going to see, the leaders are going to have a lot of misconceptions
about Jesus.
I think that’s partly because they have yet to spend any realtime with Jesus.
They're just hearing everything secondhand.
When these officers hearJesus face to face, it blows their minds.
Lesson
Listen to Jesus

There is a difference betweenwhat some people sayabout Jesus and who
Jesus really is.
Some of you have grown up hearing ideas about Jesus, but never really
checking Him out for yourself.
Instead of only listening to what people say about Jesus, be sure to go to Jesus
Himself and find out for yourself. You might find yourself responding like
Peter:
(Jn 6:68–69 NKJV)But Simon PeteransweredHim, “Lord, to whom shall we
go? You have the words of eternallife. 69 Also we have come to believe and
know that You are the Christ, the Son of the living God.”
Listen to Jesus’words - start by reading the entire Gospelof John.
calvin
Verse 46
46.Neverman spoke like this man. Those officers acknowledgethatthey are
(Isaiah 11:4.)

that the doctrine of Christ possessessuchpoweras even to terrify the wicked;
ADAM CLARKE
Verse 46
Neverman spake like this man - Though these officers had gone on the errand
of their masters, they had not entered into their spirit. They were sent to
apprehend a seditious man, and a false prophet. They came where Jesus
taught; they found him to be a different personto the description they
receivedfrom their masters, and therefore did not attempt to touch or molest
him. No doubt they expectedwhen they told their employers the truth, that
they would have commended them, and acknowledgedtheir own mistake:but
these simple people were not in the secretoftheir masters'malice. They
heard, they felt, that no man ever spoke with so much grace, power, majesty,
and eloquence. Theyhad never heard a discourse so affecting and persuasive.
So Jesus still speaks to all who are simple of heart. He speaks pardon - he
speaks holiness -he speaks salvationto all who have ears to hear. No man ever

did or can speak as he does. He teaches The Truth, the whole Truth, and
nothing but the Truth.
PETER PETT
Verse 45-46
‘The officers therefore came to the Chief Priests and Pharisees, andthey said
to them, “Why did you not bring him?”. The officers answered, “Neverdid
man speak in such a way”.’
The officials returned to the people who had sent them and informed them of
what was happening. And when they were askedwhy they had not arrested
Him they replied, ‘No man ever spoke like this man’ (v. 46). They had been
impressed by the words of Jesus, and they had also beenimpressed by the
impact the words had made on the crowds. Thatthey were partly thinking of
the support Jesus had from the crowds as a result of such speaking comes out
in the reply of the authorities. The officials were mixed in their feelings, but
they had been sufficiently aware ofthe situation not to act prematurely.
BOB DEFFINBAUGH
The Method of the Master(Matthew 7:28-29;John 7:44-46)
Introduction
‘Who needs instruction in how to teach?’That was the question I always
askedwhen anyone mentioned ‘methods of teaching.’When I went to college,

I decided to become a schoolteacher. One of the requirements of my course of
study was that I learn some methods of teaching. Nothing seemedmore
detestable to me. ‘Either you’ve got it or you don’t,’ I would protest. ‘If
you’ve gotwhat it takes, you don’t need any teaching in methods.’ ‘And if you
don’t have it, no amount of instruction will help.’
Barely surviving the educationalsystem, I did finally become a schoolteacher,
but after two years of this, the Lord led us to Dallas TheologicalSeminary.
There, again, I was confrontedwith methods. It didn’t take me long to find an
ally in my cause. He and I both were convincedthat all we needed was our
Bibles and the Holy Spirit. This methods stuff, we agreed, was just the ‘arm of
the flesh.’Minutes latermy faithful supporter and I went in to our preaching
class, andhe was to bring the message. Ihave heard some pathetic attempts at
preaching, but my friend took the grand prize. It was miserable.
Some time (and many hard lessons)later, I discoveredseveral passagesof
Scripture. Again and again, I found in the book of Proverbs that the one who
is wise gives attention both to what he says and to how he says it:
“The tongue of the wise makes knowledgeacceptable,But the mouth of fools
spouts folly” (Proverbs 15:2).
“The heart of the righteous ponders how to answer, But the mouth of the
wickedpours out evil things” (Proverbs 15:28).
“The wise in heart will be calleddiscerning, And sweetnessofspeechincreases
persuasiveness” (Proverbs 16:21).

“The heart of the wise teaches his mouth, And adds persuasiveness to his lips”
(Proverbs 16:23).
If this is not sufficient proof that we should devote ourselves to the
improvement of our teaching methods, let us look at the words of the Apostle
Paul to Timothy, the budding young teacherof the Scriptures: “And for this
reasonI remind you to kindle afreshthe gift of God which is in you …” (2
Timothy 1:6).
Some would undoubtedly draw our attention to the fact that Timothy was to
work at his teaching and preaching because that was his spiritual gift. I do not
challenge this, but it in no way lets the rest of us off the hook. Gifted to teach
or not, every Christian should seek to do his very best at teaching. If you will
stay with me through my first point, I think we can dispense with any notions
that excuse the non-gifted from their responsibility to teach.
CharacteristicsofChrist’s Teaching
As we reflecton the teaching methods of our Lord, there are several
prominent characteristicswhichappear repeatedly. Our approachwill be to
observe the practice of our Lord, then to define the principle upon which this
practice is based, and, finally, to explore the application of the principle to our
lives.
(1) Spontaneity. When we think of teaching today, we think in terms of
curriculum, class schedules, anddesignatedmeeting times. This is not
necessarilybad, but it is a far cry from the life and ministry of our Lord. The
only predictable teaching time of the Lord Jesus wouldbe on the Sabbath at
the Jewishsynagogue. Beyondthis, the teaching of Jesus was almostentirely
spontaneous.

The Sermon on the Mount (Matthew 5-7) was a spontaneous sermongiven on
the occasionofa large crowdwho wanted to be taught (Matthew 5:1). When
Jesus was invited to the home of Simon the Pharisee, and His feet were
washedby a woman known to be sinful, Jesus usedthis as an opportunity to
teachon the subject of forgiveness (Luke 7:36ff.). When the disciples argued
over who was the greatest, Jesusgave them a lessonin true greatness(Luke
9:46f). Over and over in the Gospels, ourLord taught in response to situations
which arose spontaneously.
There is a principle behind the practice of our Lord in the Gospels:Biblical
teaching responds and relates to the day to day problems and circumstances
of life. It is not to be restrictedonly to certain formal occasions, but it is to
occurcontinually.
In the Old TestamentGodtold the Israelites,
“And these words, which I am commanding you today, shall be on your heart,
and you shall teachthem when you sit in your house, and when you walk by
the wayand when you lie down and when you rise up, And you shall bind
them as a sign on your hand and they shall be as frontals on your forehead.
And you shall write them on the doorposts of your house and on your gates”
(Deuteronomy 6:6-9).
The New Testamentalso teachesus:
“Conductyourselves with wisdom toward outsiders, making the most of the
opportunity. Let your speechalways be with grace, seasoned, as it were, with

salt, so that you may know how you should respond to eachperson”
(Colossians4:5-6).
“… always being ready to make a defense to every one who asks you to give
an accountfor the hope that is in you, yet with gentlenessand reverence” (1
Peter3:15).
Teaching is not just formal, but informal, not just an occasionin the
classroom, but an opportunity to be capitalized upon by the person who has
the Word of God deeply etchedon their heart and mind.
The applications of this principle are numerous. For the one who teaches
formally, they must recognize this ministry as only a small part of the total
teaching process. It is perhaps the most difficult kind of teaching because it
does not arise out of the urgency of a life-centeredproblem. When we teach
formally, we must be continually consciousofthe need to relate to life
situations. Contacts outside the classroomand associationwith the student in
his living environment are essentialto goodteaching.
As a teacherI am aware ofthe temptation to be content-oriented and not
student-centered. I have a lessonI have workedhard to prepare. Since I have
only 40 or 45 minutes I will preempt non-essentials suchas time for discussion
or questions and answers. All spontaneity is gone. If a student interrupts my
teaching to ask a question or to make a comment, I view him as a threat to my
planned presentation, so I politely silence him. I cannot recallone instance in
the Gospels in which the Lord consideredany circumstance an interruption to
be ignored or to be brushed aside.

The implications of the principle of spontaneity are not restrictedto those who
considertheir spiritual gift to be that of teaching. In Deuteronomychapter
six, Colossianschapter4 and 1 Peterchapter 3, the principle of informal or
spontaneous instruction is directed to every believer, not just to those gifted to
teach. Teaching is to be spontaneous as wellas structured. Those with the gift
of teaching more formally will be responsible for the formal instruction, but
all of us are to be ready for that which is spontaneous.
Our obligationis to be prepared to meet a variety of spontaneous and
informal teaching situations. This preparation, I believe, is two-fold. First of
all, there is the preparation of heart and mind which occurs as we become
saturatedwith the Word of God. This is not simply a matter of attending
classesandhaving our notebooks full of Biblical information. It is a personal
encounter with the Word of God until we have a graspof it, and, more
importantly, it has a hold on us. As God said through Moses, “… these words
… shall be in your heart …” (Deuteronomy 6:6).
Beyond this matter of being a student of Scripture, we must also be a student
of those about us. All too often we have been accusedof having all the
answers, but not knowing what the questions are. Nothing is more lethal than
making the Word of God appear irrelevant by our indifference to the issues
which trouble men and women about us.
When you and I go to the doctor’s office, he asks us a number of questions. He
does so, not to make polite conversation, but to isolate and identify symptoms
of physical problems which he can remedy by treatment. Every question he
asks is searching for symptoms of deeperneed. How often our conversations
are consumedby trivia, rather than seasonedwith salt, probing for areas of
need to which we can apply a Word from God. No wonderour Lord warned
us that we will be judged for ‘every idle word’ (Matthew 12:36).

(2) Adaptability. Along with spontaneity comes adaptability and flexibility.
When our Lord spoke to the Samaritan woman at the well, He presentedthe
Gospelin terms that were meaningful to her backgroundand understanding,
as well as pertinent to her presentconduct. She soughtwater and Jesus spoke
of ‘living water’ (John 4:10f). When Jesus was soughtout by Nicodemus, a
Jew, a religious leaderand teacher, He spoke to Him in entirely different
terms (John 3:lff.).
The principle I am stating might be phrased in this way: Although the truths
of God are eternaland unchanging, those we are calledto speak to with a
Word from God are uniquely different, so we must adapt our methodology
while holding fast to God’s unchanging message.
Surely this is one principle underlying the imperatives of Colossians 4:5-6 and
1 Peter3:15. We are to communicate the Word of God as it is (without adding
to it or taking awayfrom it) to men where they are.
What troubles me here is that Christians do not really have the unchanging
messageso firmly imbedded in their hearts and minds that they can handle
the threat of individualizing it. We want to reduce God’s truth into simple
capsularforms and formulas which we indiscriminately apply to everyone,
regardless oftheir backgroundor needs and interests. How desperatelywe
need to adapt the method without changing the message.
(3) Selectivity. I have said that our Lord’s teaching reflecteda tremendous
sensitivity towardthe individual interests and needs of those about Him.
Balancedwith this sensitivity was also a selectivity. Our Lord was
discriminating and discerning as to the proper time, and the proper subject
matter for teaching. Let me suggestthree specific areas ofselectivity in the life
and ministry of Jesus Christ.

Selectivity in terms of time. Our Lord had many things to teach His followers.
But He did not feel compelled to give them everything at once. We read in
Mark’s Gospel:“And with many such parables He was speaking the word to
them as they were able to hear it” (Mark 4:33).
Nearthe end of His earthly ministry, our Lord saidto His disciples: “I have
many more things to say to you, but you cannotbear them now” (John 16:12)
If we were only sensitive to this principle of selectivity. How frequently I see
myself and others attempting to unload everything we have learned overthe
years on a Christian who is still ‘wet behind the ears.’Our Lord was in no
hurry to teacheverything to His followers. He taught when the need was there
and when the maturity to graspit was evident.
There was also selectivitywith regard to the people our Lord taught. He chose
to take the disciples aside and explain certaintruths to them alone, while these
truths were not generallyproclaimed (cf. Mark 4:34; John 14-16). With
regard to some, our Lord chose to concealthe truth altogether, for they had
already been given sufficient truth to trust in Him. Instead of repenting, they
rejectedHim and determined to put Him to death (cf. Mark 3:1-6, 20-30;
4:10-12).
As our Lord had told the disciples: ‘Do not give what is holy to dogs, and do
not throw pearls before swine …” (Matthew 7:6; cf. also John 2:23-25;2
Timothy 2:2).
It is necessaryfor every teacherto determine how much time to devote to
various opportunities and individuals. I believe that our Lord’s commitment

to instruct individuals was proportionate to that individual’s response to what
he had already been taught (cf. Mark 4:23-25).
I have found it necessaryto be selective in counseling. Fromtime to time I will
encounter a couple who come for marriage counseling who do not want to
work at solving their problems. Week after week we go overthe same old
problems, but they return without any preparation or study in the Scriptures.
In such cases,I must politely suggestthat they not bother to call for an
appointment until they have completed their assignmentfor that session. We
must be selective in the use of our time with people.
In addition, the Lord was selective in the doctrines which He taught. While
the disciples had an intense interestin the timing of the coming of the
Kingdom, Jesus persistentlyrefused to disclose suchtruth because it was not
to their best interest (cf. Acts 1:6-8).
The Lord Jesus neverallowedHimself to be side-trackedonsome peripheral
matter, some intricate detail of doctrine, which had no greatapplicational
value. Here is preciselywhere the scribes and Phariseesspentthe bulk of their
time. As our Lord said, they “… strain out a gnat and swallow a camel!”
(Matthew 23:24).
Paul warned Timothy about disproportionate emphasis upon matters of trivia
or speculation(1 Timothy 1:3-7; 6:4; 2 Timothy 2:14-18, 23-26;Titus 1:10-11,
13-14;2:1, etc.). Sadto say, many Christians seemto have become ‘trivia
experts.’ How often today we are tempted to major on the minors, to
emphasize our own hobby horses, to the detriment of sound doctrinal
instruction.

(4) Simplicity. Although I have never been in the armed forces, I have a friend
who was an Army instructor. The Army, in its own unsophisticatedway, told
instructors to always remember the word KISS. KISS is an acrostic for:
KEEP IT SIMPLE, STUPID.
Beauty and simplicity have, in my mind, a greatdeal in common. And so, also,
do simplicity and truth. When our Lord intended men to graspwhat He was
saying, no one ever went awaywondering what He meant. The simplicity of
our Lord in His teaching had severaldimensions.
First of all, there was a simplicity of motive. In Romans chapter12, the
apostle writes, “… he who gives, with simplicity” (margin, NASV) (Romans
12:8). The simplicity can be understood as liberality, as the textual reading of
the NASV indicates. But it also canspeak of simplicity or singlenessofmotive.
By this Paul meant that one was not to give in order to receive the praise of
God and the praise of men (as Ananias and Sapphira did, Acts 5:1-10). Our
Lord’s motive in His teaching was not to please men and to receive their
acclaim, but to please the Father (cf. Matthew 26:39; John 8:26; 12:49-50;
17:4).
The principle for the Christian is statedin the book of Colossians:
“Whateveryou do, do your work heartily, as for the Lord rather than for
men; knowing that from the Lord you will receive the rewardof the
inheritance. It is the Lord whom you serve” (Colossians 3:23-24, cf. 2 Timothy
4:24).
Second, there was evidencedin the teaching of our Lord a simplicity of
method in His presentation. The scribes and Pharisees prided themselves in

their ostentatious presentations, forit showedthem to be erudite scholars. If
many were left in the fog of $5 words and theologicaljargon, so much the
better. More important than the communication of the message wasthe
exaltation of the speaker.
Our Lord, on the contrary, spoke in the simplest language—so simple that
even a child could not miss its meaning. But simplicity should not be thought
of as dull and uninteresting. Jesus was a greatstory-teller. He had an insight
and humor that gripped the attention of His audience. His down-to-earth
illustrations brought abstracttruths into very concrete terms.
There have always been those who have sought to replace the simplicity of
speechwith subtle persuasive techniques. The apostle Paul believed men were
saved, not by the persuasive tactics oforatory genius, but by the simple (and
foolish) method of preaching (cf. 1 Corinthians 1:18-21).
I am not at all criticizing the study of homiletics (the art and science of
preaching). Homiletics does not seek to give men devices and gimmicks by
which to persuade. Rather, it seeks to aid men in getting rid of those things
which detract from the message. It seeksnotto highlight the messenger, but to
get him out of the way of his message.
Third, there was in the teaching of Jesus the simplicity of straightforwardness
in preaching. Jesus illustrated simplicity of motive, simplicity of method, and
simplicity in the message.
No one ever had to urge the MasterTeacherto getto the point—it was always
crystal clear. I am (at times) troubled by some who confuse obscurity with
depth. Some time ago I attended the lectures of a man who was thought to be

a greatintellectual. I am probably revealing more about myself than about
this speaker, but I didn’t understand much of anything he said. After each
lecture, people would rave about his intellectual depth of insight. Perhaps so.
But, then again, perhaps his obscurity was misinterpreted for depth.
The simplicity and straightforwardness ofour Lord was deeply rootedin His
personalintegrity. He would not obscure those portions of His teaching which
would arouse angerand opposition. He let the chips fall where they must. Our
Lord was even honestabout that which He could not teach. When the
disciples pressedHim for the time of the coming of the Kingdom, our Lord
said that was not His to know (Matthew 24:36).
It is amazing to me how often teachers are dishonestin not revealing what is
not theirs to know. People love an authoritative ring, a dogmatic word on
every subject. But I must say to you (as you well know), I don’t have the
answers to many questions. Worse yet, to many of these questions, neither
does anyone else!You will recallthe words of James whenhe says, “… Let
your yes be yes, and your no, no” (James 5:12).
I have added one other factor, which, I believe, is implied in this instruction:
‘Let your maybe be maybe.’ How afraid we are of not knowing everything,
and of letting people know that.
(5) Originality. One thing seems evident about the teaching method of the
scribes and Pharisees, it must have been as dull and dry as dust. There was
probably little originality and creativity. When they spoke, they merely
quoted their ancientand shop-worn traditions.

The Lord was not confined to the traditions of the Pharisees, eitherin
methodologyor in content. The Lord taught much by His deeds; He
underscoredevery major claim by miraculous signs. He not only claimed to be
the ‘resurrectionand the life,’ He raised the dead (John 11). When Jesus
taught, things happened. His points were punctuated by a well-told story, a
life-like illustration, or a sign. In His method of teaching, Jesus was original.
In the content of His messages, Jesus was original, too. In the Sermon on the
Mount, Jesus frequently used the contrast:“You have heard it said… but I
say” (cf. Matthew 5:21-48). The scribes and Pharisees merelytouted the same
old traditions. Our Lord did not rejectthe teachings ofthe Old Testament;He
merely differentiated them from that of the scribes and Pharisees. His
teaching was not original in the sense of overturning all previous revelation.
Our Lord’s teaching was originalin the sense that it went back to the original
words of Scripture, rather than relying on the traditional interpretations of
the fathers.
There is a greatdeal of difference betweenthe originality and creativity of our
Lord and the novelty of some today. Originality does not give a man license to
engage in all kinds of bizarre and unorthodox gimmickry in order to get
people’s attention. I hear of circuses, pony rides, parachutists and so on,
drawing crowds by their unusual behavior.226 The presentationof the
messagemust always be appropriate to the dignity of that message.
(6) Authority. If we were restricted to only one word by which we could
describe the teaching of our Lord, it would be the word ‘authority.’ “The
result was that when Jesus had finished these words, the multitudes were
amazed at his teaching;for He was teaching them as one having authority and
not as their scribes” (Matthew 7:28-29).

The ‘authority’ of the scribes was substantially different from that of Jesus.
Theirs was the authority of prestigious training and position. Jesus was the
mere ‘son of a carpenter,’ in their eyes (cf. Matthew 13:54ff.). The scribes
derived their authority from Jewishtradition and from the factthat they
reiteratedthe teachings of the fathers.
Jesus’authority came from the Scriptures. Someone has wiselysaid that the
Scriptures canspeak for themselves and do not need our defense. In this, they
are like a lion—all we need to do is to turn it loose. Jesusexpounded the
Scriptures in the light of their original meaning and intent, and when properly
expounded they virtually rang out with authority.
Authority today is often equated with pulpit-pounding and arrogant
dogmatism. Such should not be the case. There is a quiet confidence which the
Lord manifested, and it was based upon His view of the Scriptures.
“… the Scripture cannotbe broken” (John 10:35).
“Do not think that I came to abolish the Law or the Prophets;I did not come
to abolish, but to fulfill. For truly I say to you, until heaven and earth pass
away, not the smallestletter or stroke shall pass awayfrom the Law, until all
is accomplished” (Matthew 5:17-18).
In Mark 12:36 when our Lord quoted from Psalm110, He did not mention
David as the human instrument, but attributed the Scripture to the Holy
Spirit.

It is no small wonder that much of the dynamic is missing in pulpits and
classrooms across ournation. Many are no longer convinced that the Bible is
the inerrant, inspired, infallible Word of God. There is an uncertainty and a
lack of authority in the teaching of many because they do not view the
Scriptures as Christ did.
This past week I have had the occasionto preachtwo funeral messages. As I
satlooking out into those grief-strickenfaces, Ifound myself thinking: If I do
not have a word from God to speak to these people, who has anything of
comfort to say? What consolationdo the philosophers have, or the poets?
Apart from divine revelation, no one has anything worth saying. There is a
kind of compulsion to preaching a funeral when you know that the book you
hold in your hands is God’s word to men, fully inspired, completely reliable
and infallible. Here is where we getour authority.
I must also saythat there is a wayin which this authority can be abused.
Sometimes we attempt to force the Scriptures into supporting our position or
in sanctifying our pet peeves. Sometimes we go to the Bible in order to find a
passageto justify our preconceivedideas. Sometimes we interweave our own
ideas into a lessonwhen the text does not demand, or even support them (cf. 1
Corinthians 4:6). Sometimes we rest on our reputations as Bible teachers
when we express our own ideas. This is an abuse of biblical authority. Even
Satanknows how to quote Scripture (cf. Matthew 4:6).
(7) Practicality. We have an expressionthat goes something like this: ‘Now
you’ve left preaching and gone to meddling.’ What we mean by this is that
mere preaching is abstracttruth and meddling is instruction that demands
personalapplication and changes in our life. If this is so, Jesus did not preach.
He meddled. Whenever He taught a truth or a principle, He always brought it
down to the bottom shelf of personalapplication. The truth which our Lord
taught must be applied. In fact, not to use what we learn is to lose it:

“And He was saying to them, ‘Take care whatyou listen to. By your standard
of measure it shall be measuredto you; and more shall be given besides. For
whoeverhas, to him shall more be given, and whoeverdoes not have, even
what he has shall be taken awayfrom him” (Mark 4:24-25).
In the teaching of our Lord, believing was never separatedfrom doing:
“Therefore everyone who hears these words of Mine, and acts upon them,
may be compared to a wise man, who built his house upon the rock. And the
rain descended, and the floods came, and the winds blew, and againstthat
house; and yet it did not fall, for it had been founded upon the rock. And
every one who hears these words of Mine, and does not actupon them, will be
like a foolishman, who built his house upon the sand. And the rain descended,
and the floods came, and the winds blew, and burst againstthat house;and it
fell, and greatwas its fall” (Matthew 7:24-27;cf. also Luke 3:7-14).
The principle here is this: ‘Truth is not possesseduntil it is practiced.’
If you and I are ever to be communicators of divine truth, we must be very
conscious ofapplication. And by applicationI mean very specific action. We
often preach on the role of the husband and the wife. The husbands go away
with the vague resolution, ‘I’m going to try to be a better husband this week.’
The wife says to herself‘I will be more submissive.’This is not enough. We
must bring people to a commitment that is specific. I will love my wife by:
Taking over the supervision of the children when I get home.
Taking her out to dinner every week.

Jesus was one of a kind in speech

Jesus was one of a kind in speech

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