Malachi 2:15 - William Styles

“Yet had He the residue of the spirit,” Mal. 2:15. These words have no connection with the work of the Holy Spirit. The prophet is reproving the Jews for marrying idolatrous women (verse 11), on account of which the Lord rejected their offerings. On their enquiring why (verse 14), the answer is given: “Because He hath been witness between thee and the wife of thy youth against whom that hast dealt treacherously (by casting her off in order than an alliance with an idolatrous woman might be formed) although she is thy companion and the wife of the (lawful marriage) covenant.’ “Did not He, at the creation make one?” i.e., Adam, the only man created immediately by Him, “though He had the residue of the spirit,” i.e., He had no lack of creative energy, and the acts of His power were limited solely by His pleasure. And wherefore (died He create but) one? That He might seek or secure a godly seed—that the human race might be produced by generation in honourable wedlock. Thus the fact that God created one and but one man, and provided but one help meet for him is alleged against the evil practices which the prophet condemns. These passages therefore do not assert or imply that the Spirit endeavours to effect the salvation of all men." -William Styles

Isaiah 30:18 - William Styles

Isa. 30:18, “And therefore will the Lord wait that He may be gracious to you:”—supposed to teach that God, by His Spirit, waits on sinners for a period during which He is prepared to save them, if they are willing. But the chapter primarily refers to the Jews, who are threatened with banishment for their sins, v. 17. Yet their national recovery is predicted. God would wait the allotted time of their punishment, and in due time be gracious unto them: and they should again dwell at Jerusalem.


By no fair principle of accommodation can the verse be made to bear the popular, but erroneous, interpretation, for there is no analogy between God’s conduct to His ancient people, to which the verse alludes, and the presumed efforts which the Spirit makes to save all men.


It is nowhere asserted in the Bible that God waits on sinners in order to save them—but He does wait in relation to periods, places, and persons. (1) Periods. He waits for His own pre-appointed time to bless His people—and never either hurries or delays (Psa. 102:13; Hab. 2:3; Rom. 5:6; Gal. 4:24; 1 Pet. 5:6). (2) Places. He waits at the Mercy-seat that He may be gracious—holds Himself engaged to be present, and wait at every spot of difficulty in our journey (Isa. 43:2; 1 Cor. 10:13; 2 Tim. 4:17). (3) Persons. He waits on and for His people in seasons of special trial. Every gospel promise binds god to wait in grace on the character portrayed in it. Note, this is the only text in the bible in which the word “wait” applies to Jehovah.

Genesis 6:3 - William Styles

Gen. 6:3: “My Spirit shall not always strive with man,” often cited to prove that the Spirit, for a limited time, endeavours to induce all men to become religious. This, however, is not the meaning of the text: for (1), The context refers to the impending destruction of the world by the Flood, and not to the salvation of sinners. (2) Its obvious interpretation is, that one hundred and twenty years should elapse between the first intimation of God’s purpose to destroy the world, and the occurrence of the Deluge. (3) The operations of the Spirit in the hearts of sinners are never in the Scriptures designated “strivings,” nor would the term be accurate. His saving dealings are not with men but in men—and He does not struggle with opposing life, but comes to quicken where death reigns. (4) The verse is an allusion to Noah, who as a preacher of righteousness,” not of salvation, was inspired by the Spirit, and who through him, strove with the antediluvians. The neglect of these warnings necessitated the fearful judgment to which the chapter refers.

Isaiah 53:6 - William Styles

(Isa. 53:6): “The Lord hath laid on Him the iniquity of us all.” “Language which,” says A. Barnes, “expresses the idea that Christ suffered for all men,” and that there “was no limitation in respect to the number of those for whom He died.” This interpretation, however, overlooks the words “we” and “us,” by which the range of the universal term “all” must be determined. The persons referred to are repentant sinners who deplore the fact, that like lost sheep they have gone astray. Penitence is a grace of the Spirit, and proves an interest in the salvation of God. The verse, therefore, expresses the idea, that for those who are truly convinced of sin, Christ died; and implies, that those for whom He suffered will be led to deplore their guilt, and be ultimately saved—for which we contend.

Acts 26:20 - William Styles

Acts 26:20, “I,” Paul, “showed unto them at Jerusalem and to the Gentiles—that they should repent and turn to God,” etc. From this it is sought to prove that it was St. Paul’s practice to exhort men everywhere to repent spiritually as a natural duty.

It is conceded that “neither a national nor a legal Repentance (as some have averred) is here intended, but an evangelical one.”—Dr. Gill, in loco. It is, whoever, denied that St. Paul states that he preached evangelical Repentance as the duty of all men. He is describing the character of his ministry to King Agrippa, and informs him that the necessity for and the nature of Repentance were insisted on by him wherever he went. To regard his words here as a dogmatic statement would be to misapply them. He is speaking in the most popular and general way. It cannot be doubted that his method of enforcing Repentance was similar to that of the other apostles (whose way of preaching Repentance has been considered). The text before us may be regarded as parallel with Acts 20:21—“Testifying, or bearing witness to the Jews and also to the Greeks, concerning” the origin, nature, and necessity of “Repentance toward God, and Faith toward our Lord Jesus Christ.” To testify to Repentance is one thing. To command natural men to perform a spiritual act is another.

Matthew 9:22, Mark 5:34, Luke 8:48, Mark 10:52, Luke 18:42, Luke 17:9, Luke 7:50 - William Styles

Thy Faith hath saved thee.

Words which claim attention, because often quoted to prove that a sinner’s salvation is effected by his believing.

Jesus said to the woman, whom He had healed of the issue of blood—“Daughter, be of good comfort: thy faith hath made thee whole”—literally, “hath saved thee” (Matt. 9:22; Mark 5:34; Luke 8:48).

Jesus said to Bartimeus, after he had received his sight—“Go thy way, thy faith hath made thee whole”—literally, “hath saved thee” (Mark 10:52; Luke 18:42).

Jesus said to the Samaritan leper, whom He had cured—“Thy faith hath made thee whole”—literally, “hath saved thee” (Luke 17:19).

Three miracles of healing are here referred to. The Faith mentioned was the appeal of physical sufferers for relief. It was not spiritual, but rational, and based upon a persuasion of Christ’s ability (as the Divine Messiah) to effect supernatural cures. The salvation, therefore, was not that of the immortal soul, but of the body.

“Thy faith hath”—in this sense—“saved thee.” Some consider that the Lord by “Faith” meant Himself—the object of their Faith, “I, Jesus, in whom thou believest have saved thee.”

This interpretation Israel Atkinson rejects: “Appendix to ‘Faith,’” page 29. It is, indeed, playing with the words thus to understand them.

Others consider that while the healing virtue proceeded from Christ, Faith was the sinc qua non, or a necessary condition, without which it would have been impossible for Christ to heal them—and that thus Faith made them whole.

Answer.—Many of the miracles of Jesus were wrought upon people who had no Faith: Lazarus (John 11); the widow’s son (Luke 7:12-15); and the daughter of Jairus (Mark 5:22-42) were dead when His power was exerted; and in many other instances it is evident that the minds of those He healed were quiescent, and not in a state of expectant trust that He would benefit them. It was, therefore, no general rule that men must believe on Christ before He could work miracles on their diseased or disabled bodies.

Since, then, Christ was able to heal men at His pleasure, whether they believed in Him or not, the words “Thy Faith hath saved thee” did not mean that their Faith had contributed to their cure. It did not make them whole instrumentally, as a medicine administered by a physician is the means of the cure effected, without which his skill would be unavailing.

In fact, the miracles of Christ were wrought (as the bounties of His providence are dispensed) on the evil and the good—on men that were to be eternally saved—on men that had natural Faith in His Messiahship only—and on men who were destitute of Faith altogether.

In the cases of those whose belief in His Messiahship had brought them to Him for relief, Jesus viewed their motive with approbation, and eulogized the Faith which had thus honoured Him.

Just as belief in a physician’s ability induces a patient to apply to him, so their Faith had brought them to Jesus, and in this sense we understand the phrase under consideration. “Thy Faith” which led thee to Me “hath saved thee,” hath proved a link in the chain of events which hath brought about thy cure.

Why were the words uttered? 1. As an assurance of the reality of the cures. The persons were not only relieved, but “made whole.” The emphasis is on the word “hath saved thee.” 2. They expressed the freeness with which the cures were effected. The simple appeal of conscious need availed. “He will not despise the prayer of the destitute.” Psa. 102:17. 3. They conveyed the Lord’s high estimate, even of natural Faith. He could not behold its operation without noting his approval of it.

Jesus said to the woman that was [had been] a sinner, “Thy Faith hath saved thee” (Luke 7:50).

This, though similar to the above, is of widely different import, and should not be confounded with them. They referred to the salvation of the body; this to the salvation of the soul. They to natural Faith; this to spiritual Faith. Yet the fact that they are verbally the same, suggests the propriety of studying them together.

Thy Faith hath saved thee—whose? A fallen woman, who had previously seen and heard Jesus, and, constrained by His grace, had abandoned her depraved life. She had been (though now no longer) a sinner—a woman who lived on her shame (verse 37).

[Not “was” but “had been”. So baron bouchier, Valpy, and Wordsworth. Alford, on the other hand, insists—but without reason—that she was a prostitute even to this time.

“She had listened to the words of Jesus, perhaps to His invitation to those that laboured and were heavy laden to come to Him for rest. Lost, till now, to self-respect, an outcast for whom no one cared, she had found One who was the Friend of sinners; who beckoned even the most hopeless to take shelter by His side. She might yet be saved from her degradation; might yet retrace her steps from pollution and sorrow to a pure life and peace of mind. What could she do but express her lowly gratitude for the sympathy He alone had shown; the belief in the possibility of her restoration which had itself restored her.”—Cunningham Geikie.]

Moreover, some revelation of the pitiful and pardoning love of Christ had been vouchsafed her. A responsive sentiment had been begotten in her heart. “She loved (Him) much” verse 47.* All this was before the occurrence we are considering.

*—Not loveth. Her love was of earlier date than the incident in the Pharisee’s house. She loved Jesus before she thus sought Him. Note the force of the word “for.” It is here illative (see page 235), and marks not a cause but an effect. Her love was not the cause of her forgiveness, but a proof and evidence of it.

To manifest this love was now her desire. Probably she also longed to receive from the Lord’s own lips the assurance that would quell her fears.

Love like hers could not go empty-handed. She therefore took an alabaster casket of ointment—was it alls he had in the world, the last remains of the luxurious proceeds of her sin?—and sought an interview with the Saviour in the Pharisee’s house.

What transpired the evangelist relates. No words were spoken on either side; but who can doubt that the grace which sanctioned the woman’s actions also shed peace into her troubled heart.

Surprise and indignation filled the Pharisee’s mind. But Jesus vindicated His conduct, and showed that she was no longer an abandoned, but a penitent (and, as her love proved) a pardoned, woman.

He then said unto her, “Thy sins are forgiven.”

This utterance was also resented by His fellow-guests; but Jesus was not deigning to reply to them, dismissed the woman with the coveted blessing, “Thy Faith hath saved thee: go in peace.”

Whence note:

1. Her Faith did not originate her salvation. The story is, indeed, a fragment. We know not how the work of grace began in her heart, but to assert that her religious life was commenced by this her act of trust—that she constituted herself a saved person by believing in Christ—would be to falsify the narrative. There is ample evidence of an inwrought work, ere she appears in the Evangelist’s narrative.

2. The Faith referred to was the approach of a conscious or sensible (and therefore regenerated) sinner to Jesus. Her heart was evidently alive with spiritual feeling. She was one “who had heard and had learned of the Father,” and so came to Jesus (John 6:45).

3. The salvation referred to was experimental. She was actually saved when grace first moved her to forsake her sinful ways; saved when her heart first glowed with shame, and tears of penitence fell from her eyes; saved during the anxious interval which preceded the above incident; saved—but without such assurance of the fact as could afford rest to her heart. Her Faith led her to Jesus, and obtained from His lips the words of peace for which she longed: words which saved her from the sting of shame; saved her from degradation; saved her from despair, by the hope and promise of a new and purer life.

4. This view harmonizes this text with the others.

In the first group of texts, physically living but diseased and disabled persons appealed to Jesus, in natural Faith, and physical relief was accorded them.

In the second text, a spiritually living, but burdened and sad-hearted sinner, appealed to Jesus in spiritual Faith, and spiritual relief was accorded her.

Natural Faith did not obtain life for dead bodies (the idea is an absurdity) but healing for living ones.

So spiritual Faith does not obtain the grace of regeneration for souls dead in trespasses and sins (the idea is an absurdity), but healing and peace for the souls of men who have passed from death unto life.

Hence we still say to a trembling and anxious sinner who enquires “What must I do to be saved”—not “shall” as often quoted: the language implies the urgency of intense anguish of soul, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Acts 16:31).

Romans 11:15 - William Styles

Rom. 11:15, “What shall the receiving of them be but life from the dead?” Here the same phraseology is employed. Israel are nationally defunct, but they have a future. They are yet to enjoy national existence and favour, which are here predicted. Their restoration and reorganization are to be their life from the dead.

Their future national regeneration is alluded to by St. Peter in Acts 3:19, “Repent,” he says to the Jews, “and turn again that your sins (as a nation) may be blotted out, that so there may come seasons of refreshing from the presence of the Lord, and that He may send the Christ, who was before proclaimed unto you, even Jesus.” Revised Version. This to our own day the Jews are far from doing. When Moses is read, the veil is still upon their heart. 2 Cor. 2:14. “But when it (i.e., their national heart) shall turn to the Lord, the veil shall be taken away.” This explains Peter’s “Repent and be converted;” for when the Jewish heart shall turn to the Lord, the times of refreshing, seasons of rest from persecution and national distress shall come from the presence of the Lord.”—Charles Drawbridge.

Thus the term “life” and “death” have frequent reference to Israel’s national existence. To forget this involves much serious misapplication of the Word of God.

An objection—more noticeable for its craft than its cogency—has been urged against our usage in restricting such appeals, warnings, threatenings, and promises to the Jewish nation.

A writer having quoted a passage addressed to God’s ancient people, thus anticipates an objection:

“‘But,’ you may say, ‘this is spoken to the Jews.’ Truly, but to the Jews as sinners.

“‘But does it not refer to their national dispersion, which is called their death’? Possibly—but the principle is far broader; for if God is too merciful willingly to see a nation scattered, how much less can He willingly see a soul perish for ever!”

To this the unanswerable reply is, that Jehovah stood in peculiar relationship to the Jews on the ground of the covenant that He had made with them, and that His unwillingness to visit them with temporal and national calamities affords to ground for determining His intentions concerning sinners and their eternal punishment.

The will of God in relation to the eternal punishment of sin can only be known from His express revelations on the point.

Again, it has been urged that in expostulating with and promising temporal mercy to the Jews, God really tenders grace to all men.

Hence, when He said, “Why will ye die?” He indeed addressed the Jewish nation; but the nation consisted of individuals, and thus, men as men, were entreated not to despise offered grace and perish.

This, again, fails to distinguish things that differ. Every individual Jew was indeed responsible for his personal share in the nation’s wrong-doing; and, by idolatry and godlessness, contributed to bring down judgment on his nation, and calamity on himself and his household. Hence Jews, as individuals, are sometimes exhorted to personal reformation, and assured of God’s good will (See Ezek. 18:21). But God’s mercy in sparing, and His severity in punishing them cannot on fair grounds be cited as identical with His grace to His elect, and His judgment on the ungodly (See note on Amos 4:12, page 215).

John 5:34 - William Styles

John 5:34, “These things I say, that ye might be saved.” Personal and eternal salvation is not here alluded to, but the providential and national salvation of Israel. Their future hung on their acceptance of the Messiah, and Him they were rejecting. “According to the tenor of their covenant by which they were God’s nation and people above the rest of the nations, they had an offer of temporal life and continuance in their land on the ground of their believing the testimony of Christ and coming to Him as their Lawgiver and King; and, on the contrary, they were told that if they hearkened not to this Prophet nor received Him as sent from God, they should be cut off by the judgment of God, and become a scattered people” (Deut. 18:15).—John Stevens.

John 5:39-40 - William Styles

John 5:39-40, “Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of Me. And ye will not come to Me, that ye might have life.” A contrast is, in this important passage, presented between the national life to which we are referring, and the spiritual and eternal life which is the gift of God to His people. The Jews, to whom Jesus was speaking, were under no apprehension concerning their spiritual safety. They thought that, as the possessors of the Scriptures, they had eternal life; although they were rejecting Christ who alone could give them national life.

The Lord, however, points out their delusion, and makes them a public offer of safety under the term “life,” in the sense with which they were familiar, which national “life” (and He drops the term “eternal” in referring to it) they might have on receiving Him.

It is to be observed that He never represented spiritual and eternal life as obtainable in this manner. Verse 40, “Ye will not come unto Me, that ye might have life,” does not, therefore, refer to sinners, but to Jews as Jews—the coming was a reception of Christ as the Messiah in the days of His flesh, and does not intend the approach of a lost sinner to Christ for salvation; and the life is not that spiritual life which is the gift of God through Christ, but the life of the Jewish nation as such.

Ezekiel 18:31 - William Styles

Ezek. 18:31, “Make you a new heart and a new spirit: for why will ye die, O house of Israel?” As the national prosperity of God’s ancient people depended on their obedience to His laws, so they were warned that their national death would be the certain consequence of disobedience and sin. Here they are enjoined to “repent”—to “turn themselves from all their transgressions” (verse 30). “So iniquity should not be your ruin.” “For why will ye die?” It is indeed common to make these words the basis of an appeal to the unregenerate; but there is no authority for so doing. The words were spoken to God’s ancient people, and to them only; and there is no analogy between their position as responsible to God under their national covenant, and sinners who are dead in trespasses and sins and condemned already under the broken covenant of works. (Compare page 215.)

Ezekiel 20:21 - William Styles

Ezek. 20:21, “The children rebelled against Me; they walked not in My statutes, neither kept My judgments to do them, which if a man do, he shall even live in them.” “natural life is not here intended, neither is that eternal life which Christ gives to His sheep. The life intended is of a civil and figurative character, by the terms of the covenant made with Israel by God when He brought them out of Egypt and organized them into a nation (Exod. 24:7; Heb. 8:9). The obedient observance of the statutes and judgments of this covenant was the tenure upon which they were to hold possession of their land, and which should be their covenant life thereon as a nation (Lev. 18:4, 5; Neh. 9:29).”—John Foreman.

Deuteronomy 32:46-47 - William Styles

Deut. 32:46, 47, “Observe all the words of this law, for it is not a vain thing for you, because it is your life; and through this thing ye shall prolong your days in the land whither ye go over Jordan to possess it.” Here obviously “life” means a prolonged residence in the Land of Promise.

Deuteronomy 30:15,20 - William Styles

Deut. 30:15, 20, “See,” said Moses, “I have set before thee (the Jewish nation) this day, life and good, and death and evil; that thou mayest love the Lord thy God and obey His voice, for He is thy life.” Spiritual and eternal matters are not here contemplated. They are reminded that their national welfare and happiness would be perpetuated by God if they chose life, that “both they and their seed might live” (Deut 30:19). Living here evidently means the perpetuation of their national existence and blessing.

Ezekiel 16:6 - William Styles

Ezek. 16:6, “I said unto thee when thou wast in thy blood, ‘Live.’” These words form part of an allegory setting forth the history of the Jewish people. God is here represented as speaking them into national being. In their degradation and misery He constituted Himself their Deliverer and King, and gave them a unique place among the nations. The word “live,” therefore, describes the commencement of their national history.

That the passage may be regarded as illustrative of the free, sovereign and invincible grace of God in quickening His elect when dead in trespasses and sins is not denied. The above, however, is its primary meaning.

Luke 14:18 - William Styles

Luke 14:18, “And they all began with one accord to make excuse.” Quoted in proof of the doctrine that a free salvation is offered to all men, but that many excuse themselves from accepting it and so perish; thereby increasing the anger of God at their rejection of His grace. But this parable of the Great Feast, like that of the Marriage of the King’s Son (Matt. 22:5), refers to the rejection of Christ by the Jews, and the subsequent calling of the Gentiles. The invitation of the servant (verse 17) answers to the ministrations of Jesus and His Apostles among them. These were disregarded by them. Hence their national downfall.

See also the notes on Isa. 49:8, page 230; Matt. 23:37, page 113; Luke 19:41, page 114; and Acts 7:51, page 116.

Matthew 22:5 - William Styles

Matt. 22:5, “But they made light of it.” Quoted as if it meant that sinners who do not forthwith give their hearts to God, make light of the Gospel Feast and refuse the offered provisions of salvation, and hence that men may and can reject Christ, and frustrate His grace if they will. But, like “The Barren Fig Tree” (explained on p. 114), the Marriage of the King’s Son is a parabolic account of the latter part of Israel’s national history. They made light of the temporal salvation, offered by Jesus and the disciples, and were visited with the awful doom referred to in verse 7. The latter part refers to the “common salvation,” and the language suits the case of those who are sovereignly called by the Gospel.

Matthew 21:28-32, Mark 12:1-9 - William Styles

The mission of Jesus to the Jews as a nation affords a clue to the meaning of many of His parables. Thus “The two Sons” (Matt. 21:28-32), and “The Wicked Husbandmen” (Mark 12:1-9), barely admit of any other interpretation than the wickedness of the Jews in rejecting Christ as their Messiah.

John 14:1 - William Styles

[continued from John 8:46 exposition] One utterance only of Jesus on the subject can cause difficulty. Ye believe (or, believe ye) in God: believe (or ye believe) also in Me. John 14:1. The Revised Version wisely retains the old rendering. How are these words to be understood?

Some with Israel Atkins (“Faith,” p. 114) regard them as meaning, “Ye believe in God (respecting earthly things): believe also in me (respecting heavenly things).” “Divine promises of good have been made to fallen man under a dispensation of favour wholly apart from the mediatorial headship of Christ. For such good God, through His promises, entirely apart from Christ, has been in all ages, with much advantage, man’s object of Faith.” To such natural Faith he conceives the first clause to refer—while the second he regards as referring to spiritual Faith in Christ as one with His Father.

Does not the word “also,” however, oppose this idea—and necessitate the conclusion that though the objects are different, the Faiths are one.

John Hazelton evidently is of this opinion, and regards the word “believe” in both clauses as referring to spiritual Faith.

“‘Ye believe in God.’ This Jesus knew, for He is the searcher of the hearts of men.” He beheld the principle and operation of a heaven-born Faith in their bosoms. ‘I know that ye believe in God, for I am the great Author and Finisher of your Faith.’”

“He added, ‘Believe also in Me.’ In different respects, but with the same Faith. ‘Ye believe in God’, believe also in Me, as the only Mediator between you and God.” Sermons, vol. 2, page 42.

Thus the text is not a command to unregenerate Jews to believe, but an injunction to those who already believed in God through grace, to extend their trust to Jesus as the divine, and altogether reliable object of their confidence. It may be regarded as specially referring to the Apostles. Much was about to transpire which would cause them perplexity and sorrow, and shake their Faith. But, “Let not your heart by troubled;” continue to confide in Me. It may be regarded as striking the key-note of the Gospel dispensation. Hitherto God had been the exclusive object of the Faith of His saints. Now Jesus was to be included in all acts of spiritual confidence. He here, then, claims His Divine rights and mediatorial honours. Henceforth Faith’s eye must be directed to Me, and all approaches to God must be by Me.. (See “The Name of Christ our Plea in Prayer,” page 83; and pages 193, 203.)

John 8:46 - William Styles

John 8:46, “Which of you convinceth (convicted, see page 119) Me of sin? (i.e., of the sin of lying) And if I say the truth, why do ye not believe Me?” Often employed as the basis of an appeal to the unregenerate. They are not skeptics. They believe that Christ is the Saviour, and that His gospel is true. Why, then do they not (as they can and should) at once accept offered grace, and believe and be saved. It would be more consistent, it is urged, to give Christ the lie openly, than to believe in His mission and to continue to reject Him.

The text, however, is not addressed by Christ to sinners as sinners, but was spoken to the Jews as Jews. Jesus told them the truth. He would have liberated them from bondage. But they hated Him for His outspokenness, and rejected His Messiahship. Hence the challenge of the text. “Do not content yourselves with vulgar abuse—charging me with being a Samaritan and having a devil—but either prove that I lie, or admit my claims and receive Me.”

Christ, however, did often refer to true Faith. It is not contended that no allusions to a heaven-born and spiritual Faith are to be found in His words, but His manner of referring to this is wholly different from the way in which He demands natural Faith of the Jews as such. He never asks for it as if it were in the power of nature. He expressly says that it is found in none but His sheep (John 10:26). That it is exercised only by those that possess eternal life (John 6:47), and have been taught of the Father (John 6:45). That it is in the power of none who are not drawn by God—i.e., first quickened, and then led on as spiritually living persons to Christ (John 6:44); and that it will certainly be exercised by all that were given in covenant to Him (John 6:37).

John 5:43 - William Styles

John 5:43, “I am come in My Father’s name, and ye receive me not: if another come in his own name, him ye will receive.” This explains the reception that Jesus endeavoured to gain as the Messiah of the Jewish nation. He sought to be received in natural Faith, and not spiritual Faith. This is obvious, from the words “another” “ye will receive.” He could not mean that they would receive an imposter with spiritual Faith, but with natural credence and trust, such as He sought to induce them to repose in Himself.