Jesus was eloquent

JESUS WAS ELOQUENT
EDITED BY GLENN PEASE
John 7:46 46"No one ever spoke the way this man
does," the guards replied.
The Unrivalled Eloquence Of Jesus
by SPURGEON
“The officers answered, Neverman spoke like this Man.”
John 7:46
THE chief priests and Phariseessentofficers to lay hold upon the Savior lest
His preaching should altogetheroverthrow their power. While the constables
who had mingled with the throng were waiting for an opportunity of arresting
the Lord Jesus, theythemselves were arrestedby His earnesteloquence. They
could not take Him, for He had fairly taken them, and when they came back
without a prisoner, they gave their reasonfor not having captured Him in
these memorable words, “Neverman spoke like this Man.”
Two or three remarks as a preface to our discourse. It is a sure sign of a
falling Church when its leaders callin the aid of the seculararm. The rule of
the Scribes and Pharisees must have been weakness, itself, when it neededto
wield the truncheon of the civil magistrate as its only sufficient argument
againstits antagonist. That Church which has been supported by bayonets, is
in all probability, not far off its demise. Any Church which long collects its
tithes and its offerings by the hand of the police, and by legalprocess and
distraint, is also, depend upon it, none too strong.
The Church which is unable to maintain itself by spiritual poweris dying, if
not dead. Whenever we think of calling in an arm of flesh to defend the faith,
we may very seriouslyquestion whether we have not made a mistake, and

whether that which can be supported by the swordmust not greatly differ
from the Savior’s kingdom, of which He said, “My kingdom is not of this
world, else would My servants fight.”
The more a man leans on a big staff the more sure are you that he is feeble. In
proportion as Churches rely on Acts of Parliament, human prestige, and legal
authority–in that very degree they show their weakness. Callin the sheriff’s
officer, and you have virtually called in the gravedigger!In this respectit is
peculiarly true, “All they that take the sword shall perish with the sword.” A
Church is buried by the State, and not supported, when it draws its
sustenance from forcedtithes and legalized exactions.
Observe, next, that in the end the spiritual power will always baffle the
temporal. The officers are fully armed and quite able to complete the arrest of
the Preacher. He has no weapons with which to oppose them. He stands
unarmed amid the throng–probably none of His disciples would lift a finger to
defend Him–or if they did, He would bid them put up their swordinto its
sheath. And yet the officers cannot seize the non-resistant Preacher. What
stays their hands? It has come to a combat betweenbody and mind, and mind
prevails.
The eloquent tongue is matched againstthe two-edgedsword, and it has won
the day. No fears or qualms of consciencehamperedthe constables andyet
they could not lay their hands on Him. They were chained to the spot where
they stood–spellboundby the mystic power of His speech. His very tones
fascinatedthem! The discourse which He poured forth so fluently held them
fast as His willing captives. It has always beenso–the spiritual has conquered
the physical. Though at first it seemedan unequal conflict, yet in the long run
the elder has served the younger.
The club of Cain may lay Abel level with the dust, but it does not silence him–
from the ground the blood of Abel continues still to cry. Martyrs may be
consignedto prison, and draggedfrom prison to the stake–so thatto all
appearance a full end is made of the goodmen–but “evenin their ashes live
their wonted fires.” At the stake they find a platform with a boundless
auditory, and from the grave their teaching cries with louder voice than from
the pulpit.
Like seeds sownin the earth they spring up and multiply themselves. Others
arise to bear the same witness, and if need be to sealit in the same fashion. As
Pharaoh’s mighty hosts could not combat with the hail and the lightning
which plagued the fields of Zoan, and as all their chivalry could not put to
flight the darkness that might be felt, even so when God sends His Truth with

powerupon a land, battleaxe and buckler are vain in the opposers'hands.
Our appointed weapons of attack are not carnal, neither can they be
withstoodby shield or armor. Our bowstrings cannotbe broken, or the edge
of our swordblunted. Let but the Lord furnish His ministers, as he did at
Pentecost, with wondrous Words instead of shields, and spears, and swords–
and these weapons ofthe holy war will prove themselves to be irresistible.
Fight on, O Preacher!Tell forth the story of the Cross!Defy opposition and
laugh persecutionto scorn, for, like your Master, you shall, as His servant,
ascendabove all your enemies, lead your captivity captive, and scattergood
gifts among the sons of men! Note again that God can get testimonies to the
majesty of His Son from the most unlikely places. I do not know who these
constables may have been, or from what class ofmen they were drawn, but
generallythe civil authorities do not employ the most refined and intellectual
persons to act as officers.
They do not require much tenderness of spirit for such work–a roughhand, a
keeneye and a bold spirit are the principal requisites for a constable. The
priests and Pharisees wouldnaturally selectforthe seizing of the great
Teacherthose who were leastlikely to be affectedby His teaching. And yet
these men–doubtless men of brutal habits, men ready enough to do their
masters'bidding–showed within themselves sufficient mental capacityto feel
the powerof the matchless oratoryof Jesus Christ.
Those who were sent as enemies came back to rehearse His praises, and so to
vex His adversaries. Truly the Lord can make the stones to cry out of a wall,
and the beam out of the timber to answerit if He wills. He can transform the
ready instruments of oppositioninto the willing advocates ofHis righteous
cause. Notonly as in the case ofSaul of Tarsus canHe direct a high character
into the right path, but He can uplift the groveling and put a testimony into
their mouths. He makes the wrath of men to praise Him.
He compels His adversaries to do Him homage. Keepgoodheart, then, O you
soldiers of the Cross!Let no thought of discouragementever flit across your
spirits. Greateris He that is for us than all they that are againstus. He can
and will glorify His Son Jesus. Eventhe devils shall acknowledgeHis almighty
power. His Word has gone forth and His Oath has confirmed it–“Surelyas I
live, says the Lord, all flesh shall see the salvationof God.” Godwill glorify
Himself even by the tongues of His enemies!In this hope let us setup our
banners.
The text introduces to our notice the eloquence of our Lord Jesus Christand
upon that topic we shall try to speak. Maythe Holy Spirit enable us. We shall

note first the peculiar qualities of it, which amply justified the praise of the
constables. Secondly, personalrecollections ofit, treasuredup by ourselves.
And, thirdly, prophetic anticipations of the time when our souls shall hear His
voice yet more distinctly, and shall sayagain, “Neverman spoke like this
Man.”
1. Let us note the PECULIAR QUALITIES of our Lord’s eloquence. As
among kings He is the King of kings. As among priests He is the great
High Priest. As among Prophets He is the Messiah. And so is He the
Prince of preachers, the Apostle of our profession. They who are most
excellentas preachers are those who are most like He. But even those
who by being most like He have become eminent, they are still far short
of His excellence.“His lips,” says the spouse, “are like lilies, dropping
sweetsmelling myrrh.” He is a Prophet mighty in word and deed.
To form a right conceptionof our Lord’s ministry it is necessaryto note the
whole of it, and we may do so without departing from the text. Forthough the
officers did not hear all that Jesus said, I have no doubt that the qualities
which shone in His entire ministry were, many of them, apparent in the
discourse which He delivered on that particular occasion. Follow me,
therefore, as I note the leading qualities of His unrivalled eloquence.
The most casualreaderof Christ’s discourses wouldobserve that their style is
singularly clearand easyto understand. And yet their matter is by no means
trivial or superficial. Did ever man speak like this Man, Christ Jesus, for
simplicity? Little children gatheredaround Him, for much of what He said
was interesting, even to them. If there was ever a difficult word in any of
Christ’s discourses, itis because itmust be there owing to the faultiness of
human language. Butthere is never a hard word inserted for its own sake,
where an easierwordcould have been employed.
You never find Him, for the sake ofdisplay, speeding upon the wings of
rhetoric. He never gives forth dark sayings that His hearers may discoverthat
His learning is vast and His thinking profound. He is profound, and in that
respect, “neverman spoke like this Man.” He unveils the mysteries of God. He
brings to light the treasures of darkness ofthe ages pastwhich Prophets and
kings desired to see, but into which they could not pry.
There is, in His teaching, a depth so vast that the greatesthuman intellect
cannot fathom it. And all the while He speaks like the “holy child Jesus”–in
short sentences, withplain words. He speaks in parables with many
illustrations of the most homely kind–about eggs, andfish, and candles, and
bushels, and sweeping houses, and losing pieces of money, and finding sheep.

He never paraded the stale and mildewed metaphors of your mere
rhetoricians–“rippling rills, verdant meads, star-bespangledheavens,”and I
know not what besides.
The hackneyedproperties of theatrical orations are not for Him–His speech
abounds in the true and most natural of images, and is ever constructednot to
display Himself, but to make clear the Truth which He was sent to reveal.
“Neverman spoke like this Man!” The common people with their common
sense heard Him gladly, for even if they could not always graspthe full
compass ofHis teaching, yet upon the surface of His plain speechthere
glittered lumps of goldenore well worthy to be treasuredup.
For this quality our Savior, then, remains unrivalled, easilyunderstood, yet
profound. His speechhad this also about it–He spoke with unusual authority.
He was a master dogmatist. It was not, “it may be so,” or, “it canbe proven,”
or, “it is highly probable.” No, it was, “Verily, verily, I say unto you.” And yet,
side by side with this was an extraordinary degree ofhumility. The Master
spoke dogmatically, but never with proud self-sufficiency, afterthe manner of
the children of conceit. He never pesteredyou with assumptions of
superiority, and claims to official dignity.
He borrowed no assistancefrom a priestly robe, or from an imposing title.
Meek He was as Moses,but like Moses He spoke the Words of the Lord with
absolute authority. Lowly and gentle of heart, never extolling Himself, nor
bearing witness of Himself, for then, as He says, His witness would not be
true. He was nevertheless the unhesitating minister of righteousness, speaking
with power, because the Lord’s Spirit had anointed Him.
Coming out of the ivory palaces,freshfrom the bosomof His Father–having
lookedinto the unseen and heard the infallible oracle–Hespoke notwith
bated breath, with hesitancy and debate as the scribes and lawyers. He spoke
not with arguments and reasonings as the priests and Pharisees,creating
perplexity and pouring darkness upon human minds. “Verily, verily, I say
unto you,” were His favorite Words. He spoke that He did know, and testified
what He had seen, and demanded to be acceptedas sentforth from the
Father.
He did not debate, but declare. His sermons were not guesses,but testimonies.
Yet He never magnifies Himself, He lets His works and His Father bear
witness of Him. He asserts Truth from His own positive knowledge,and
because He has a commissionfrom the Fatherto do so–but never as mere
dogmatists do with an extolling of their own selves, as though they were to be

glorified and not the God who sent the Truth and the Spirit by whom it is
applied.
Further, in our Lord’s preaching there was a wonderful combination of
faithfulness with tenderness. He was, indeed, the Prince of faithful preachers.
Not even Nathan, when He stoodbefore King David, and said, “You are the
man,” could be more true to human conscience thanChrist was. How those
cutting words of His must have told, like rifle bullets when they were first
hurled againstthe respectabilityof the age, “Woe unto you, Scribes and
Pharisees,hypocrites!” “Woe unto you, lawyers,” and so forth.
There was no mincing matters, no winking at wickednessbecauseit happened
to be associatedwith greatness,no excusing sin because it put on the
sanctimoniousnessofreligion. He neither fawned on the great, nor pandered
to the populace. Jesus reprovedall classes to their faces concerning their sins.
It never occurred to Him to seek to please men. He lookedto the doing of His
Father’s business, and since that business often involved the laying of
righteousness to the line, of judgment to the plummet, He sparednot to do it.
Perhaps no preacher ever used more terrible words with regardto the fate of
the ungodly than our Lord has done. You shall ransack evenmedieval records
to find more fearfully suggestive descriptions ofthe torments of Hell. Those
awful sentences whichfell from the lips of the Friend of Sinners prove that He
was too much their Friend to flatter them. Too much their Friend to let them
perish without a full warning of their doom. And yet, though He thundered
like His own chosenBoanerges, whata Barnabas the Savior was!
What a Son of Consolation!How gentle were His Words! He did not break the
bruised reed, nor quench the smoking flax. For the woman takenin adultery
He had no word of curse. For the mothers of Jerusalembringing their babes
He had not a syllable of reprehension. Kind, gentle, tender, loving–the speech
which at one time sounded as the voice of Jehovahwhich breaks the cedars of
Lebanon, and makes the hinds to calve–wasatother seasonsmodulated to
music, softenedto a whisper, and used to cheerthe disconsolateand bind up
broken hearts. “Neverman spoke like this Man,” so faithful and yet so
tenderly affectionate, so mindful of the leastgoodwhich He could see in man,
and yet so determined to smite hypocrisy wherever His holy eyes could
discoverit.
You will observe in the Savior’s preaching a remarkable mingling of zeal with
prudence. He is full of ardor, the zeal of God’s House has eatenHim up. He
never preached a cold, dull sermon in all His life. He was a pillar of light and
fire. When He spoke, His Words burned their way into men’s minds by reason

of the Sacredenthusiasmwith which He delivered them! And yet His fervor
never degeneratedinto wildfire like the zeal of ignorant and over-balanced
minds. We know some whose zeal, if tempered with knowledge, might be of
use to the Church–but being altogetherwithout knowledge–itis dangerous
both to themselves and to their cause.
Fanaticismmay spring out of a real desire for God’s Glory. There is, however,
no need that earnestness shoulddegenerate into rant. It never did so in the
Savior’s case. His zeal was red hot, but His prudence was calm and cool. He
was not afraid of the Herodians, but yet how quietly did He answerthem in
that trap concerning tribute-money! They would never forget the penny and
the question, “Whose image and superscription is this?” He was ready to meet
the Sadducees atany time, but He was on His guard, so that they could not
entangle Him in His speech. He was quite sure to escape theirnets, and take
them in their own craftiness.
If a question is asked, which for the moment He does not care to answer, He
knows how to ask them another question which they, also, cannot answer–and
send them about their business coveredwith shame. It is a grand thing when a
man can be warm and wise–whenhe can carry about him an unexcitable
temperament, and yet the force which excites others–unmovedhimself, the
man of prudence becomes the power by which others are moved. Such was the
Savior.
But I must not let that sentence ofmine pass unchallenged–inthe higher sense
He was always more moved than the people–but I mean as to temper and
spirit He was not readily disturbed. He was self-possessed, prudent, wise, and
yet when He spoke He flashed, and burned, and blazed with a sacred
vehemence which showedthat His whole soul was on fire with love to the souls
of men. Zeal and prudence in remarkable proportions met in Jesus, and,
“Neverman spoke like this Man.”
So, too, everyone who has read our Lord’s discourses and marked His
characterwill have perceived that love was among the leading characteristics
of His style as a Preacher. He was full of tenderness, brimming with
sympathy, overflowing with affection. That weeping over Jerusalem, whose
children He would have gathered, was but one instance of what happened
many a time in His life. His heart sympathized with sorrow whenever His eyes
beheld it. He could not bear that the people should be like sheep without a
shepherd, and He workedmany deeds of kindness, and saidmany words of
instruction, because He loved them.

But our Savior’s speechwas never affectedand canting. He used no stale
honey, there was nothing of that–I do not know the word to use–thatinsincere
sweetness,which in some people is disgustingly perceptible. He was far
removed from the effeminacy which, in too many cases, passesfor Christian
love. I loathe in my very soulthe talk of those who call everybody, “dear” this,
or “dear” that, endearing those whom, perhaps, they never knew, and to
whom they would not give a sixpence if they wanted it. I hate this sugar of
lead, this spiritual billing and cooing.
Where there is the leastof the meat of true charity, we find most of the
parsley or the fennel which are used for garnishing. The bottle is empty and so
they label it to make it pass for full. No, give me a man, give me a man! Let me
hear outspokenspeech, noteffeminate canting, whining, and pretended
ecstasiesofaffection. In nine cases outof ten the biggestbigot in the world is
the man who preaches up liberality–and the man who can hate you worst is he
who addresses youin softestphrases.
No, let a man love me, but let it be with the love of a man. Let no man cast
aside that which is masculine, forcible, and dignified under the notion that he
is making himself better by becoming soft and babyish. It was never so with
the Savior. He condemned this or that evil in no measured terms. There was
in Him no apologizing, no guarding of expressions, no fawning, no using of
soft words. They who are shakenwith the wind and affectflattering phrases
stand in kings'palaces. ButHe, the people’s Preacher, One chosenout of the
people, dwelt among the many, a Man among men.
He was manly all through. Love in Him abounded, love unsurpassed, but also
manliness of the noble sort. Far above the petty arts of professionalorators,
and the shallow arguments of thinkers, His teaching dealt out Truth with
courageousfidelity and generous affection. He held His ownposition, but
trampled on none. He committed Himself to no man, but He was willing to
bless every man. His love was no imitation, but a solid ingot of the gold of
Ophir. No one else in this matter has so exactly struck the balance, and
therefore, “Neverman spoke like this Man.”
One memorable Characteristic ofour Lord’s preaching was His remarkable
commingling of the excellenceswhichare found separatelyin His servants.
You know, perhaps, a preacherwho is admirable when he addresses the mind.
He can explain and expound very logicallyand clearly–andyou feel that you
have been instructed wheneveryou have satunder him. But the light, though
clear, is cold like moonlight–and when you retire, you feel that you know
more–but yet are none the better for what you know.

It were well if those who can enlighten the head so well would remember that
man has also a heart. On the other hand we know others whose whole
ministry is addressedto the passions andthe emotions. During a sermon you
shed any quantity of tears, you pass through a furnace of sensation–butas to
what is left which is calculatedpermanently to benefit you–it is difficult to
discover. When the sermonis over, the showerand the sunshine have both
departed, the fair rainbow has disappearedfrom sight, and what remains? It
were well if those who always talk to the heart remembered that men have
heads as well.
Now the Saviorwas a Preacherwhose headwas in His heart, and whose heart
was in His head. He never addressedthe emotions exceptby motives which
commended themselves to the reason. Nordid He instruct the mind without at
the same time influencing the heart and conscience. OurSavior’s power as a
speakerwas comprehensive. He arousedthe conscience–who more than He?
With but a single sentence He convictedthose who came to tempt Him, so that
beginning with the eldest, and ending with the youngest, they all went out
ashamed.
But He was not a mere render open of wounds–a cutter and a killer. He was
equally greatin the art of holy consolation. With intonations of matchless
music He could say, “Go your way. Your sins, which are many, are forgiven
you.” He knew how to console a weeping friend as well as to confront a
boisterous enemy. His superiority was felt by all sorts of men. His artillery
struck at all ranges–His mind was equal to all emergencies. It was for good,
like the sword of the cherubim at the gates ofEden for evil. It turned every
way to keepthe gates ofLife open for those who would gladly enter there.
My Brethren, I have enteredupon a theme which is boundless. I merely touch
some of the outer skirts of my Master’s robes. As for Himself, if you would
know how He spoke you must hear Him. One of the ancients was likely to say
that he could have wished to have seenRome in all its splendor, to have been
with Paul in all his labors, and to have heard Christ when preaching. Surely it
were worth worlds but once to have caught the round of that serene, soul-
stirring voice–to have beheld for once the glance ofthose matchless eyes as
they lookedthrough the heart–and that heavenly Countenance as it glowed
with love!
His eloquence had, however, this, for its main aspect–thatit concernedthe
greatesttruths that were ever made manifest to man. He brought light and
immortality to light. He clearedup what had been doubtful. He resolvedthat
which had been mysterious. He declaredthat which is gracious, thatwhich
saves the soul and glorifies God. No preacher was everladen with so Divine a

messageas Christ. We who bring the same glad tidings bring the news as
secondhand, and but in part. He came forth from the Father’s bosom with
the whole Truth, and, therefore, “Neverman spoke like this Man.”
II. Secondly, let us try to awakenin the saints Some PERSONAL
RECOLLECTIONSofthe Savior’s eloquence. Lend me your memories, you
people of God. Do you remember when you first heard Him speak? We shall
not talk of words which cleave the air, but of those spirit-words which thrill
the heart and move the soul. Follow me, then, and recallto fondest memory
His Words of pity, of which I may truly say, “Neverman spoke to me like this
Man.”
It was in the dim dawning of my spiritual life, before it was yet light, before
the sun had fully risen. I felt my sin, I grieved beneath its weight. I despaired,
I was ready to perish. And then He came to me. Well do I remember accents
which then I scarcelycould understand, which nevertheless cheeredmy spirit.
They sounded like these, “Come unto Me, all you that labor and are heavy
laden, and I will give you rest.” “Him that comes to Me I will in no wise cast
out.”
Soft and sweetwere the tones, and tremulous with fond anxiety. They came as
from One who had bled and died. Do you remember when you also heard
them? I do not mean when you heard them from the pulpit, from the
minister–but in your heart–from Gethsemane, the Cross, and the Throne. It
was sweetto know that Jesus pitied you. You were not saved, and you were
afraid that you never might be, for the sea workedand was tempestuous, but
He said, “It is I, be not afraid.” You beganto perceive that there was mercy if
you could get it–that one tender heart felt for you–one strong arm was ready
to help you. You could no longer lament, “No man cares formy soul,” for you
perceivedthat there was a Savior, and a greatone. Those were sweetsounds
that now and then were heard above the tumultuous deep which called unto
deep at the noise of God’s waterspouts. None else everspoke as He did.
Do you remember how in those days you heard His voice with words of
persuasion? You had often heard Gospelinvitations as the callof man, but
then they came to you as the voice of God heard in the silence of your heart,
saying, “Turn you, turn you, why will you die, O house of Israel?” “Come
now, and let us reasontogether:though your sins are as scarlet, they shall be
as white as snow. Though they are red like crimson, they shall be as wool.” Do
you remember how they followedone another, eachword suiting your
particular condition and having still accumulatedpower over your mind?

Did not Jesus often seemto say to you, “Yield now, poor Sinner, castaway
your weapons ofrebellion. Destroynot your own soul! Look unto Me and be
saved. For I have loved you and made atonementfor your sins”? Those were
marvelous pleadings which at lastwon your heart by force of love. You had
much ado to resistthose persuasions, andyou did resist them for awhile. And
like the spouse in the Canticle, you permitted the lover of your soulto wait
outside your door, and say, “Opento Me, My head is wet with dew, and My
locks with the drops of the night.” Yet you found it hard to resistHim, for the
persuasions ofHis love were mighty upon you as He drew you with cords of
love, with bands of a Man, until you could hold out no longer.
Beloved, you surely callto mind when the words of persuasionwere by-and-
by followedwith words of power! “Neverman spoke like this Man,” when He
said to my darkenedsoul, “letthere be light.” Well do I remember that
admonition, “Arise, shine, for your light is come. Awake, you that sleep, and
arise from the dead, and Christ shall give you light.” Do you remember when
He passedby and saw you in your blood, and said to you, “Live,” and castthe
skirts of covenantlove over you, and washedyou, and made you clean, and
laid you in His bosom, and made you His forever? “Neverman spoke like this
Man.”
Do you remember when He made all your darkness and sorrow to pass away
as in a moment by saying to you, “I am your salvation”? Have you forgotten
that word of pardon? I can never forget it–evenif I outlive Methuselah, it
must still remain greenin my memory! The words came with power when I
lookedto the Cross, and heard the absolving words, “Your sins are forgiven
you.” “Neverman spoke like this Man.”
No priest cangive an awakenedconsciencerest, nor any other, exceptthe
greatHigh Priest, Jesus, Melchisedek,the sinner’s Pardoner. No words of
hope, nor thoughts of consolationcaneverbreed such peace within the spirit
as the blood of Jesus brings when it speaks within the heart far better things
than that of Abel. It reconciles us unto our God and so gives perfect peace.
Since the time when first we heard His pardoning voice, we, many a time,
have heard Him speaking with right royal words, and we have said, “Never
man spoke like this Man.” How sweetit has been to sit in the assemblyof the
saints when the Gospelhas been, indeed, His Word to our souls! Oh, the
marrow and the fatness, the feastof fat things, of fat things full of marrow
which we have fed upon when the King has sat at the table! When our Beloved
speaks His Word of promise, how has it revived our drooping spirit! It came
as dew upon the tender herb. It touched our lips as a coalfrom off the altar. It
gave us healing, consolation, joy.

Beloved, cannotyou look back to many instances when you had no food for
your soul but the promise–whenyour soul knew no music but the word of His
love? BlestMaster, speak to me thus evermore–
“Eachmoment draw from earth away
My heart, that lowly waits Your call.
Speak to my inmost soul, and say,
‘I am your Love, your God, your All!’
To feel Your power, to hear Your voice,
To taste Your love, is all my choice.”
And when you have enjoyed His Presence in your solitude, have had
communion with Him, and He has revealedHis ancient, His unchanging, His
never-ending, His boundless love to you–have you not prized His Words far
above the choicestjoys of earth?
When you have confessedyour sins with penitent sorrow and He has given
back the word of full remission. When you have revealedyour sorrow and
receivedthe assuranceofHis tender sympathy. When you have laid bare your
weakness exclaimed, “Neverman spoke like this Man”? To those who are
unbelievers, and to those professors who live at a distance from Christ, this
will sound like mere fancy, but believe me, it is not so. If there is anything real
beneath the skies, itis the communion which Christ has with His people by
His Spirit.
“Truly our fellowship is with the Fatherand with His SonChrist.” We hear
His voice, though not with these ears, and we so hear it as to know it, as sheep
discern their shepherd’s voice. And a strangerwe will not follow, for we know
not the voice of strangers. Ourears being openedby the Spirit, we at this hour
can say, “I sleep, but my heart wakes. It is the voice of my Beloved, my soul
melts while He speaks.”
Now, my dear Friends, there are some words of our Saviorspokenlong ago,
which, since we have knownHim have been so quickenedby His Presence that
we number them from now on among personalrecollections. Thatword, “I
have loved you with an everlasting love.” It is true it is written in the Bible, an
old, old saying–but I cansay and so can many of you, that it has been a new
saying to me. We have by faith been enabled to hear it as spokento us, and the
Spirit of the blessedGod has so brought it home to our hearts that it is as if
Christ had never saidit before, but had spokenit to us personally. Yes, “I
have loved you with an everlasting love.”
There are many here who have heard Him say, “I have chosenyou and not
castyou away.” The Spirit of God has made many an ancientsaying a speech

from the living Jesus to us. Those words of His when He said, “Lo, I come:in
the volume of the Book it is written of Me, I delight to do Your will, O My
God”–ourfaith has stood at Bethlehem’s manger and we have seenthe Body
prepared for Him, and Himself putting on the form of a servant. His coming
to seek and to save that which was lost has become a personalcoming to us,
and we have rejoicedin it exceedingly.
Has not the voice which came of old from the sea when He said, “It is I, be not
afraid,” been a voice to you? And the voice from Jerusalem, “How often
would I have gathered you”–has it never bewailed the perishing ones around
you? The voice from Bethany, “I am the resurrectionand the life”–has it
never been heard at the burial of your brother? The voice from the table
when He washedHis disciples'feet–and bade them washone another’s feet–
has it not excited you to humble service of the Brethren?
Have we not againand again heard the cry of Gethsemane, “Notas I will, but
as You will”? I cannot convince myself that I did not actually hear the
Redeemersaythat. At any rate, I have rejoicedwhen in the spirit of
resignationthe echo of it has been heard in my ownspirit. Do I not this very
day hear Him saying, though long ago He spoke it, “Father, forgive them for
they know not what they do”? His intercessionformy guilty soul. What is it
but the continuance of that gentle prayer? And for certain that last
concluding sentence, “Itis finished,” “Consummatum est”–myears may not
have heard it, but my soul hears it now and rejoices to repeat the words!
Who shall lay anything to my charge since Christ has consummatedmy
deliverance from death, Hell, sin, and brought in a perfectrighteousness for
me? Yes, these old sayings of Christ heard years ago we have heard in spirit,
and our witness is after hearing them all, “Neverman spoke like this Man.”
None can be compared with Him at their best. His ministers cannot rival
Him–they do but echo His speech.
III. I shall close by mentioning certain PROPHETIC ANTICIPATIONS
which lodge in our souls with regardto that eloquence in the future. Brethren,
you have heard the voice of Jesus, but are you expecting to still hear it? As
long as ever you live you are to speak for Jesus–butyour hope for His
kingdom does not lie in your speechbut in His voice. He canspeak to the
heart, He can make the Truth which you only utter to the ear penetrate to the
mind and heart. We expect that our exalted Lord will speak before long with
louder voice than before.
The Gospelchariotlags awhile. As yet He goes notforth conquering and to
conquer, but He will yet gird His swordupon His thigh and His voice shall be

heard marshalling His hosts for the battle. Let but Christ give the word, and
the company of them that shall publish it shall be exceedinglygreat. Let Him
send forth the Word of His might from Zion, and thousands shall be born in a
day. Yes, nations shall be born at once!
The electof God, today apparently but few, shall come out from their hiding
places, and Christ shall see of the travail of His soul and be satisfied. Despite
the melancholy belief of some that the world will come to an end with a
defeatedGod and with only a few saved, I nevertheless am certain that
Scripture warrants brighter hopes. One day “the knowledge ofthe Lord shall
coverthe earth as the waters coverthe sea.” “The gloryof the Lord shall be
revealed, and all flesh shall see it together,” this we know, for God has said it.
In all things Christ shall have the pre-eminence, and therefore in the matter of
souls savedHe will have the pre-eminence over Satanand the souls who are
lost.
O for an hour of that voice of the Lord which is full of majesty, that voice
which breaks the cedars ofLebanon, and makes them to skip like a calf–
Lebanon and Sirion like a young unicorn! When shall the voice of the Lord
shake the wilderness of Kadesh and discover the forests? It shall yet be heard,
and in His temple shall everyone speak ofHis Glory. Forthe Lord sits upon
the flood, yes, the Lord sits King forever. Have hope, then. Let your
anticipations be of brighter times, for He will speak–Hethat shakes both
Heaven and earth when He wills it. And when He speaks,you will say, “Never
man spoke like this Man.”
We expectpersonally for ourselves, if Jesus comes not before we depart, to
hear Him speak sweetlyto us in the hour of death. Talk of it solemnly and
softly, for put it in whatever light you may, it is dread work to die. But when
we lie a dying, and the sounds of earth are shut out from the lone chamber,
and the voice of affectionis drowned in mournful sobs, then Jesus will come
and make our bed, and speak as never man spoke, saying “Fearnot, I am with
you. Be not dismayed, I am your God. When you pass through the rivers I will
be with you, the floods shall not overflow you.” Dying Christians, by the songs
which they have lifted up, and by the joy which has sparkledfrom their eyes
have proven that the voice of Jesus is such that, “Neverman spoke like this
Man.”
O Beloved, what will that voice be to our disembodied spirits when our souls
shall leave this clay and fly through tracks unknown to see the Savior? I know
not with what words of welcome He may address us then. He may reserve His
choicestutterances forthe day of His appearing, but He will not take us into
His bosomwithout a love word, nor receive us into our quiet resting places

without a cordial commendation. What must it be to see His face, to hear His
voice in Heaven? Then shall we know that, “Neverman spoke like this Man.”
And then when the time ordained of old is fulfilled, when the day comes that
the dead shall hear the voice of God, when the Resurrectionand the Life shall
speak with trumpet tones, and the righteous shall be raised from their graves–
oh, then it will be seen, as they all obey the quickening word–that“Neverman
spoke like this Man.” He who speaks the resurrection word is man as well as
God. “As by man came death, by Man came also the resurrectionfrom the
dead.” And then, when you and I shall be at His right hand. When the body
and soul reunited shall receive the final award, and He shall say in inimitable
tones, “Come, you blessedof My Father, inherit the kingdom prepared for
you from before the foundation of the world,” we shall not need to say, “Never
man spoke like this Man.”
When we, with Him, shall enter into the everlasting rest, when He shall
deliver up the mediatorial kingdom to God, even the Father, and God shall be
All in All, we, in the retrospectof all He said on earth and said in Heaven–we
in the constanthearing of His voice who shall wearHis priesthood
perpetually, looking still like a lamb that has been slain–we shallthen bear
fullest witness that, “Neverman spoke like this Man.”
Mark well, my Hearers, that in such confessioneverysoul of you will have to
unite. You may live enemies to Christ, and you may die strangers to Him, but
that, “Neverman spoke like this Man,” you shall be made to feel. If today you
will not acknowledgethat His mercy to you is unbounded, that His
condescensionin inviting you to come to Him today is worthy of loving
admiration. If you will not yield, but shut your ears to the invitation of His
mercy when He says, “Come unto Me, and I will give you rest,” yet at the last,
an unwilling assentto our text will be wrung from you.
When He shall say, “Depart, you cursed, into everlasting fire in Hell,
prepared for the devil and his angels,” the thunder of that word shall so
torment you, the terror of His speechshall so shake you, and utterly dissolve
you, that you shall feel, wondering all the while that it was a Man who could
speak thus, that, “Neverman spoke like this Man.” You have sometimes
upbraided the preacherfor speaking too severely–youwill then know that he
was not severe enough.
You have sometimes marvelled that the minister should give such fearful
descriptions of the wrath to come–youthought he went too far. But when the
pit opens wide her mouth and the devouring flames leap up to devour you at
the word of the once crucified Savior, then you will say, for terror and for

wrath, for overwhelming horror–“Neverman spoke like this Man.” The lips
that said “Come, you weary,” shallsay, “Depart, you cursed,” in tones which
none but such lips could give forth.
Love once made angry turns to wrath, intense and terrible. Oil is soft, but how
fiercely it burns! Beware, lestHis anger is kindled againstyou, for it will burn
even to the lowestHell. The Lamb of God is as a lion to those who rejectHis
love. Provoke Him no longer. May the Holy Spirit bow you to repentance.
God grant that in a far happier sense than this last, you may learn to say,
“Neverman spoke like this Man.” But one way or other every soul here, and
every soul of woman born, shall acknowledge that, “Neverman spoke like this
Man.” To God I commend you. Farewell.
John 7:46
The officers answered
Very honestly 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 spokesman ofthe people of Israel;nor David, the anointed of
the Godof Jacob, the sweetPsalmistof Israel;nor Solomon, the wisestof
men; nor that sublime and evangelicalprophet 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,
or words, and doctrines of grace, whichso 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 of wisdomand knowledge;nor such wholesome andsalutary words,
which nourish up unto eternallife. Nordid 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

powerand 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 withthese men, so that they
had not power to execute their commission. He delivered such excellent things,
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, "neverman spake as
this man speaks".
https://www.biblestudytools.com/commentaries/gills-exposition-of-the-
bible/john-7-46.html
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'
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 off
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
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.

Biblical Illustrator
On the last day, that greatday of the feast.
John 7:37-52
Jesus the Christ
S. S. Times.
I. PROFFERINGBLESSINGS.
1. Waterfor the thirsty (ver. 37; Exodus 17:6; Numbers 20:11; Psalm78:15,
20; Psalm105:41;Matthew 5:6).
2. Usefulness for the believing (ver. 38; Proverbs 4:23; Proverbs 18:4; Acts
4:20; Romans 14:7; 1 Corinthians 6:20; James 3:10).
3. Divine aid for men (ver. 39;Isaiah 44:3; Joel2:28; Zechariah12:10; John
16:7; Acts 2:33; Philippians 2:13).
II. AWAKENING THOUGHT.
1. The prophet (ver. 40;Deuteronomy 18:15, 18; John 1:21; John 6:14; Acts
3:23; Acts 7:37).
2. The Christ (ver. 41; Matthew 16:16; Mark 14:61;Luke 4:41; Luke 22:67;
John 1:41; John 4:29).
3. The seedof David (.ver. 42; Isaiah11:1; Jeremiah 33:22;Luke 1:69;
Romans 1:3; 2 Timothy 2:8; Revelation5:5).
III. BAFFLING FOES.
1. Bitter enemies (ver. 44; Matthew 21:46; Mark 11:18;Luke 19:47;Luke
20:19;John 7:19, 30).

2. Perplexedofficials (ver. 46;Matthew 7:28; Matthew 27:22, 24;Mark 15:14;
Luke 23:22; Acts 23:9).
3. Raging Pharisees(ver. 47; Luke 5:30; Luke 6:7; Luke 7:30; John 7:32;
John 11:47; Acts 23:9).
(S. S. Times.)
Jesus the Christ
A. H. Moment, D. D.
I. JESUS'CLAIM TO DIVINE FULNESS (vers. 37-39).
1. It was tabernacles. The lastday had come. It was Sabbath. All hearts
overflowedwith joy. With waterfrom Siloahthe priest came, pouring it upon
the altar in the presence of all the people. That waterwas a symbol of
salvation(Isaiah 12:3). Seeing it, Jesus makes, regarding Himself, this
proclamation: "If any man thirst, let Him come unto Me and drink." How
emphatic the word "thirst!" It means all the needs of the soul and the deep
cravings of mankind. The word "drink" is equally strong. Jesus here offers
Himself as a complete satisfactionto man. The claim here set forth is one and
the same thing with Isaiah55:1. The same personspeaks in both places. Jesus
thus declares Himself to be God, i.e., the Christ.
2. The same thing is claimed in ver. 38. The believer, having receivedJesus,
becomes himself a fountain of eternal life — rather is he a channel through
which the grace ofGod flows to bless other hearts. This is the effectof the
regenerating and sanctifying work of the Holy Spirit. This Spirit is securedfor
the sinful world by the atonement of Jesus Christ. The cross has two sides —
one turned towards God the Father, reconciling Him to man a sinner; the
other turned towards man, securing for him the Holy Ghost. Under these two
aspects Christ's sacrifice is always presentedin the Bible. It is to the lastof
these that vers. 38, 39 refer. Hence Jesus declares Himselfthe Christ.
II. THE PEOPLE CLAIM JESUS AS CHRIST (vers. 40-44).
1. Some declaredthat He was "The Prophet" (Deuteronomy18:15). The
person here spokenofwas held by the Jews to be the coming Messiah(Acts
3:22, 23).
2. Others bolder, pronouncing His name: "This is the Christ" (ver. 41).
3. A third party, while they seemingly rejectedHim, bore a testimony to His
being the true Messiah(vers. 41, 42). He had both the lineage and birthplace
which they required to convince them. Only their own ignorance stoodin the

way. Observe:(1) It was Christ's strong claim regarding Himself that won
Him confessors. So in teaching, we must present the truth in strong terms,
leaving results with the truth itself.(2)A little ignorance oftenprevents men
from receiving the gospel(ver. 42).(3)Anything for an excuse is the motto of
some persons. The cry now is, "He is a Galilean!" If not this, then something
else, equally untrue.(4) The plain teaching of the Word is apt to attract the
attention of all and cause divisions among the people (ver. 43). Nothing is
talkedabout so much as Christianity.(5) No one can damage the truth, except
so far as God gives him permission, and then it is for a wise purpose, as the
future will show (vers. 32, 44). His hour did come. Then He was crucified. The
greatestcrime securedthe world the greatestblessing!
III. THE OFFICERS CLAIM JESUS AS CHRIST (vers. 45-49). Their
testimony in His behalf is containedin ver. 46. It was the same as saying: "His
speaking is that of a Divine person." Those hard men, that went to arrest
Him, were overcome by the love shownin His speech;by the truth which
impressed them; by the persuasionHis words carried with them and by His
authority as a teacher. These allwere so marked that, returning, His enemies
had to declare. "Neverman so spake" — none, save God, could show such
love, truth, persuasionand authority.
1. These are all divine qualities, man having them in proportion as he is
"endued with power from on high."
2. The gospelhas these four greatelements — Love, Truth, Persuasion, and
Authority.
3. Those who will not receive the gospelpronounce such testimony as this
"deception" (ver. 47). The belief of the humble-hearted is foolishness unto the
intellectual-proud (Vers. 48, 49).
IV. Nicodemus claims Him to be Christ (vers. 50-53). The charge againstJesus
by the Pharisees wasthat He claimed to be from God, the true Messiah.
Nicodemus virtually said this: "You have not disproved this claim; nothing
has been done to prove the falsity of Jesus'words" (ver. 51). He might have
made His testimony stronger. We must remember that a secretdisciple is not
bold in word or deed. The reply of the Pharisees was weak,showing that their
cause was basedon ignorance and prejudice (ver. 52). Such is the cause of
unbelief to-day.
(A. H. Moment, D. D.)
If any man thirst, let him come unto Me, and drink

The thirst of humanity anticipated and met
T. Binney.
On the last day of the feastof tabernacles the priests stoodnear the altar and
poured waterover it copiouslyfrom large capaciousvessels. Perhaps the day
took its name "the great day" from that circumstance. It was a symbolicalact
intended to connectitself with the predictions that in the days of the Messiah
God would pour out His Spirit, and was something like a prayer that they
might live to see those days and share that blessing. It was our Lord's custom
to connectHis teaching with occurrencesbefore Him, and so, perhaps
pointing to that act, He said, "If any man," etc., proclaiming His Messiahship.
I. HUMANITY IS THE .SUBJECTOF INTENSE SPIRITUAL DESIRES.
We know how intense the animal appetite of "thirst" may become. How
terrible it has been in the burning desert or the besiegedcityi That is here
takento indicate the characterof spiritual desire, and is an ordinary
rhetoricalfigure used by our poets and philosophers when they speak of the
thirst of gold, ambition, etc. But Christ offers no drink for the appetites or
passions.
1. There is the thirst of the intellect — the desire for truth. It is very
wonderful how soonthe mind of a child will begin to speculate aboutthe
mystery of life, of death, of God, and the soul.
2. There is the thirst of consciencein two forms.(1) There is the consciousness
of moral weakness. A man feels the moral obligationhe is under, sees the
beauty of duty, has a conviction of right, but a sense of infirmity of purpose —
makes his strong resolutions and scatters them the next day. And so the moral
nature thirsts for strength to perform.(2) The conscienceis burdened by a
sense ofsin, and yearns for its forgiveness andremoval. This has given rise to
priests. The people create the priests. No priesthood ever yet originated itself
for the purpose of trampling on the people.
3. There is the thirst of the heart: not merely a desire for happiness. You are
made for something greaterthan that. There is a thirst in looking at the
dislocationof things around us. What tears of soul bereavementand pain let
out the waters of bitterness in times of darkness I So the soul wants something
to rest upon, to feel that we are not in a neglectedand fatherless world.
II. JESUS CHRIST IN THE GOSPELMEETS THESE DIVERSIFIED
WANTS.

1. Christianity professesto be a revelationof spiritual truth. It interprets
nature and adds communications of its own about all that it is necessaryfor us
to know.
2. Christianity meets the thirst of consciencein a specialway.(1)By the
revelation of the Personof Christ. The gospeldoes not come as a systemof
thought, nor are its preachers philosophers;it presents a Saviour, through
whom we may obtain forgiveness ofsins.(2) Connectedwith this is the mission
of the Spirit to renew, to strengthenthe will, to purify the affections, to make
duty a delight, and bring the whole man into harmony with duty and God
(Romans 8:3-4).
3. Christianity meets the thirst of the heart by providing a large measure of
rational and manly happiness, and that in two ways.(1)By the life of faith —
faith as a daily habit, looking to God in all things; and along with that it gives
spiritual consolationand grace.(2)Bythe characterit creates andsustains,
delivering us from the torments which attend passion, sin, disharmony with
God.
III. CHRIST NOT ONLY MEETS THE THIRST OF HUMANITY, BUT IS
URGENT TO MEET IT. "Let Him come." Do not mystify yourselves with the
metaphysics of the Divine decrees.TakeChrist in His plain utterances and
remember that secretthings belong unto God. He says, "if any man will, let
Him come" — believe in His honesty of purpose, and that He means what He
says, "It is not the will of my Fatherthat one of these little ones should
perish." "You may perish, but that will be from your own acts, not God's."
IV. CHRIST IN MEETING THIS THIRST DOES OF SET PURPOSE
MAKE US A BLESSING TO OTHERS. "Out of Him shall flow," etc.
(T. Binney.)
Thirst relieved
G. Clayton.
"A word spokenin seasonhow goodit is!" Much of the force of an
observationdepends upon its being well-timed. The orators of Greece and
Rome attended to this. But there was One who "spake as neverman spake,"
who seizedall occasions. Here is an instance of it.
I. THE APPETITE SUPPOSED.
1. Let us accountfor it. When man proceededfrom the hand of God he was a
strangerto thirst. He was formed for the enjoyment of God, and God became

the source ofhis enjoyment. Then he was in his element. But sin has removed
man from the fountain, and he now wanders through a parched wilderness.
"My people have committed two evils," etc.
2. Its nature. It includes —(1) Want and emptiness. The mind has an aching
void. We might as well expectlight in a beam cut off from the sun, the source
of all radiance, as expectsatisfactionofmind without God.(2) Restlessness —
the fever of the mind. Hence the anxiety of change, "seeking restand finding
none."(3)Misery. Disappointed in the objects ofpursuit men turn awayin
disgust, saying, "miserable comforters are ye all." Hence despondencyand
suicide.
3. Its universal prevalence. It is felt more or less intensely, but none are
strangers to it.(1) The inquiries of men prove this. "Who will show us any
good."(2)The pursuits of men prove this. The toils of the studious, the
slumbers of the voluptuary, the cell of the hermit, the hoards of the miser,
all.say, "I thirst."(3) The regrets of men prove this. "Vanity of vanities," etc.
II. THE SATISFACTION PREPARED.
1. The person who offers the refreshment. The eternal Son of God who
became man, to die for sin and rise and ascendinto heaven to "receive gifts
for men," even the Holy Spirit. The "living water." Christhas the Spirit
without measure for the enlightenment and salvationof men. Here is all that
can satisfythe thirsty, soul — pardon for the guilty, liberty for the enslaved,
peace for the distracted, and finally heaven.
2. The means of getting the living water. Note —(1) the approach of faith, "let
him come."(2)The applicationof faith "drink."
III. THE EXTENT OF THE INVITATION. "If any man."
1. As to character. There is no description of the persons invited. "If any
man," be he who he may, whatever his age, country, condition. This is better
than any specificationofname, for others might bear the same.
2. As to the simplicity of the qualification. All men thirst. Don't sayI am not
thirsty enough. If you thirst at all you are meant.
3. As to the sincerity of the Inviter. Can we doubt this? Is He not able, and
willing to relieve us.Conclusion:
1. Learn why Christ is imperfectly appreciated — because men do not realize
their moral condition.
2. If this is not assuagedhere it never will be in eternity. Readthe parable of
the rich man.

(G. Clayton.)
Rivers of living water
J. Riddell, M. A.
1. These words were spokenon the last day of the feast — therefore on the last
opportunity for doing goodto that multitude. The dispersion of a mighty
crowdis always affecting, as we forecastthat it is a final parting with some,
and see in it a foreshadowing ofthat lastseparation. Our Lord was sensitive to
such feelings, and could not suffer the vast assemblageto break up without
giving them something which might revealitself in their hearts when far from
the excitementof the city.
2. It was the greatday, when, after the solemnities of the previous week and
their august associations and suggestions,all susceptible souls would be open
to elevatedthoughts. So Jesus, seizing the moment when the metal was molten
to give His own impress to it, cried, "If any man," etc.
3. Christ's gift is living waters. He speaks to us as subject to desires for which
nature has made no provision, and offers Himself as a fountain of relief and
eternal satisfaction. His words sweepthe entire circle of humanity, for every
man thirsts. The only question is, Can His religion do what everything else
confessedlyfails to do? "Yes," saidJesus. The Holy Spirit as given by Him is
as rivers of living water, because —
I. THE SPIRIT IS THE CHANNEL OF GOD'S LOVE TO SOULS.
1. Man thirsts for love. It is the nobleness of our nature that food and raiment
and gross pleasures do not satisfy it. What makes childhood's blessedness,but
that its whole atmosphere is love? Yet how far all human love comes shortof
satisfying our craving all know. But let a man be thoroughly certified that
God loves him to save him, and that every moment he has accessto God to tell
Him all his griefs, what a river of refreshment must this love prove in his
heart.
2. God's love to us is His love in Christ — love, the most ample in its measure,
the most intense in its power, the most complete in its adjustments to our
condition. But it is not this love in a book that will give us relief. The
testimony of the Book must be transferred to the heart to become a living
reality there. The Spirit adds nothing to its dimensions, but makes it approved
and acceptedto the soul. Divine love is the sovereignelement of all
blessedness:Christ is the Divine Vesselholding that love which flows over
with sweetwaters, but it is the Spirit which witnessesofthis to the soul.

II. THE SPIRIT IS THE CREATOR OF BLESSED AFFECTIONSIN THE
SOUL. "Shall be in Him." Man thirsts for an inward blessedness.Notin his
circumstances but in his heart, in noble views, pure affections, generous
aspirations, lies the true well-being of man. He may have millions and yet be
haunted with fears of starvation. He may allow himself every luxury, and yet
his soulbe a level of monotonous wretchedness. Malignantself-centred
passions are the fever of the soul. Place a man amidst the splendours of
royalty, and a jealous spirit will make him miserable. It is from a right state of
the heart that its blessednessmust flow; therefore the true salvationof man is
not outward but inward. It has its outward elements in an alterationof man's
relation to God; but what were it worth for the outcastto be delivered from
his rags and poverty, and be receivedback if he retained all the evil passions
which ruined him? He must become an altered man to become blessed. All
experience and Scripture bear witness that this is a work not for man but for
the Spirit of God. It is the almighty spirit of love, whose living waters flowing
into the heart destroyits bitterness and impurity, and make it a fountain of
brightness.
III. THE SPIRIT IS THE POWER OF SPIRITUAL COMMUNICATION.
1. As the waters ofa fountain gush forth by their own pleasure, so do the
living waters of spiritual life impart themselves to all around. Every refreshed
soul is constituted a well of refreshment, like a fertile spot in the wilderness.
How is this done? By the gifts and service which it prompts. WheneverHe is
in the heart, our families, neighbourhoods, churches will be refreshed.
Stagnantwaters which have no outlet become corrupt and bitter like the Dead
Sea.
2. Man thirsts for successful, usefulaction. You are not content with the result
which your daily calling gives you. Without despising common duties, you feel
that you were made for nobler things. Well, the noblest course is open to all.
You need not acquire rank or money. If renewedby the Spirit, you can make
your course as a shining river. No other life is worth living: all other is vanity
and vexation.
3. This blessednessandusefulness must be habitual, a river not a brook.
Nothing can be more remote from the true idea of the Holy Spirit than
transcient excitement. Conclusion:
1. This gift of the Spirit is acquired by faith. "Coming" is "believing."
2. This gift assumes different forms in different believers.
3. This gift every believer is bound to use.

(J. Riddell, M. A.)
The incident
A. Edersheim, D. D.
While the morning sacrifice was being prepared, a priest, accompaniedby a
joyous processionwith music, went down to the pool of Siloam, whence he
drew waterinto a golden pitcher capable of holding three log (rather more
than two pints). But on the Sabbath they fetched the waterfrom a golden
vesselin the Temple itself, into which it had been carriedfrom Siloamon the
preceding day. At the same time that the processionstartedfor Siloam,
another went to a place in the Kedron valley, close by, called Motza, whence
they brought willow branches, which, amid the blasts of the priests' trumpets,
they stuck on either side of the altar of burnt offering, bending them over
toward it so as to form a kind of leafy canopy. Then the ordinary sacrifice
proceeded, the priest who had gone to Siloam so timing it that he returned
just as his brethren carriedup the pieces of the sacrifice to lay them on the
altar. As he entered by the "water-gate," whichobtained its name from this
ceremony, he was receivedby a threefold blast from the priests'trumpets.
The priests then went up the rise of the altar and turned to the left, where
there were two silver basins with narrow holes — the eastern, a little wider,
for the wine; and the western, a little narrower, for the water. Into these the
wine of the drink offering was poured, and at the same time the water from
Siloam, the people shouting to the priest, "Raise thy hand," to show that he
really poured the waterinto the basin which led to the base of the altar .... As
soonas the wine and waterwere poured out, the Temple music began, and the
Hallel (Psalm 113.-118.)was sung... Salvationin connectionwith the Son of
David was symbolized by the pouring out of waterThus the Talmud says
distinctly, "Why is the name of it calledthe drawing out of water? Becauseof
the pouring out of the Holy Spirit, according to what is said: ' With joy shall
ye draw water out of the wells of salvation.'"... We cannow in some measure
realize the event. The festivities of the week oftabernacles were drawing to a
close. "Itwas the lastday, that great day of the feast."... Itwas on that day
after the priest had returned from Siloam with his golden pitcher, and for the
last time poured its contents to the base of the altar; after the Hallel had been
sung to the sound of the flute, the people shouting and worshipping as the
priests three times drew the threefold blasts from their silver trumpets — just
when the interest of the people had been raisedto its highestpitch, that from
the mass of the worshippers, who were waving towards the altar quite a forest
of leafy branches as the last words of Psalm118, were chanted — a voice was

raisedwhich resounded through the Temple, startledthe multitude, and
carried fear and hatred to the hearts of their leaders. It was Jesus who "stood
and cried, saying, If any man thirst, let him come unto Me, and drink." Then
by faith in Him should eachone truly become like the pool of Siloam, and
from his inmost being "rivers of water flow." "This spake He of the Spirit,
which they that believe on Him should receive." Thus the significance ofthe
rite, in which they had just taken part, was not only fully explained, but the
mode of its fulfilment pointed out.
(A. Edersheim, D. D.)
The significance ofthe incident and Christ's use of it
W. Arnot, D. D.
In the latter days of Jerusalem, as we learn from the history of the period, a
ceremonywas added to those of the ordained feasts of booths, intended,
evidently, to commemorate the thirst in the wilderness, and the supply that
was provided from the rock in Horeb. On the last day of the feast, towards
evening, the priests formed a procession, and, having drawn water from the
pool of Siloam, bore it to the Temple, and poured it on the ground, so that it
should flow down to the lowerstreets of the city. This symbol pointed,
probably, to Ezekiel's grand vision of waters issuing from the Temple, small
at first, but rapidly increasing, until they became a river that could not be
passedover — a river to swim in. The precessionofpriests has gone to Siloam
and returned to the Temple. They have poured the waterfrom the golden
vessel, and a rivulet is making its wayalong the unwonted channel, forth from
the hallowedcourts towards the city. The assembledcrowds are ranged on
either side, watching the progress ofthe mimic stream. The beams of the
setting sun strike the water, where in a hollow it spreads into a pool, and
golden glory flashes for a moment from the spotthat had been dull dry earth
before. The multitude gaze in ignorant superstition; but some of the Lord's
hidden ones are there, waiting for the consolationofIsrael, and spelling
painfully out of these dead letters the name of their living Redeemer. Jesus
lookedon the crowdas they gazedwistfully on the symbolic water. His heart
was yearning for them. He knew what was in man: He knew that the Jews
made idols of these significantsigns, as they made idols of the scriptures
which were printed on their clothing. He saw them drinking that which
cannot quench the thirst of a soul. He pitied them, and came to the rescue.
(W. Arnot, D. D.)

The Preacher's lastsermonfor the season
C. H. Spurgeon.
I. THE INQUIRY FOR THE THIRSTY.
1. It is very wide. "Any man" of all that heterogeneous mass.
2. It is anxiously narrowed down. "If" — as if He had said the mass of you do
not thirst; do any of you thirst? He reads their genera/indifference only too
well. Alas I the thirsty are few: self-contentpossesses the minds of many, and
world content steals overothers. They are in a desert; no drop of dew falls
about them, and the water-bottle has long since been dry; but they are
mockedby the mirage, and they put aside their thirst with the fond idea that
they can drink to the full.
3. It is painfully clear. The thirsty know what thirst is. It is a self-explaining
pain.
4. It is being continually repeated. It is as urgent to day as then.
5. What is this thirst? Nothing actual or substantive; it is a lack crying out of
its emptiness. When our systemneeds drink, a merciful providence creates a
pang which drives us to a supply. Thirst rings the alarm bell, and mind and
body set to work to supply the demand. It were a dreadful thing if the system
needed waterand yet did not thirst; for we might be fatally injured before we
knew that any harm was happening to us. So with spiritual thirst.
II. THE ONE DIRECTION FOR THE RELIEF OF ALL SUCH THIRSTY
ONES. "Lethim come," etc.
1. Christ who gives the waterwhich quenches spiritual thirst, invites us to
Himself person. ally. What creedyou are to believe will do by and by, just
now your duty is to come to Christ. At this time Christ had not been crucified,
risen, etc., but the text was spokenwith a foresightof all that should transpire
up to His glorification. Come directly to Him, who by all this has become a
fountain of living water — not to creeds, ceremonies, sacraments, priests,
services, doings, orfeelings. Salvationlies in Him only.
2. All that a sinner wants is to be found in abundance in Him, and all that
every sinner wants.
3. In Jesus is a varied supply. The thirst of the soul is not like the thirst of the
body which is quenched with one liquid; the soul thirsts for many things —
peace in distraction, pardon of sin, purity from pollution, progress in grace,
powerin prayer, perseverance;and all this is in Christ.

Jesus was eloquent

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