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It is of Moses, but of the fathers;) and ye on the sabbath day

circumcise a man.

23 If a man on the sabbath day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because I have made a man every whit whole on the sabbath day?

24 Judge not according to the appearance, but judge righteous judgment.

w Gen. 17. 10.-x Or, without breaking the law of Moses -y Chap. 5. 8, 9, 16.Deu. 1. 16,17. Prov. 24. 21. Ch. 8.15. James 2. 1.

If I speak so as to procure my own glory, to gratify vanity, or o secure and promote my secular interests, then reject me as deceiver and as a false prophet. But if I act only to promote ne glory of God, to induce all men to love and obey him; if I propose nothing, but what leads to the perfection of his law, and the accomplishment of its ordinances, you cannot help acknowledging me at least for a true prophet: and if you add to this, the proofs which I have given of my mission and power, you must acknowledge me as the mighty power of God, and the promised Messiah.

And no unrighteousness is in him.] Or, there is no false hood in him. So the word αδικια should be translated here; and it is frequently used by the Septuagint for sheker, a lie, fulsehood, &c. See in Psal. lii. 3. cxix. 29, 69, 104, 163. cxliv. 8. This is its meaning in Rom. ii. 8. where αδικια, falsehood, is put in opposition to αληθεια, truth.

19. Did not Moses give you the law, &c.] The scribes and Pharisees announced our Lord to the multitude as a deceiver, and they grounded their calumny on this, that he was not an exact observer of the law, for he had healed a man on the Sabbath day, chap. v. 9, 10. and consequently must be a false prophet. Now they insinuated, that the interests of religion required him to be put to death, 1. As a violater of the law; and, 2. As a false prophet and deceiver of the people. To destroy this evil reasoning, our Lord speaks in this wise: if I deserve death for curing a man on the Sabbath, and desiring him to carry home his bed, which you consider a violation of the law; you are more culpable than I am, for you circumcise a child on the Sabbath, which requires much more bustle, and is of much less use than what I have done to the infirın man. But if you think you do not violate the law by circumcising a child on the Sabbath; how can you condemn me for having cured one of yourselves, who has been afflicted thirty and eight years? If you consider my conduct with the same eye with which you view your own, far from finding any thing criminal in it, you will see much reason to give glory to God. Why therefore go ye about to kill me, as a transgressor of the law, when not one of yourselves keep it?

20. Thou hast a devil] The crowd who made this answer, were not in the secret of the chief priests. They could not suppose that any person desired to put him to death, for healing a diseased man: and therefore, in their brutish manner, they say, Thou hast a demon-thou art beside thyself, and slanderest the people, for none of them desires to put thee to death. The Codex Cyprius (K,) four others, and the margin of the latter Syriac, attribute this answer to the Jews, i. e. those who were seeking his life. If the reading, therefore, of οι Ιουδαίοι, the Jews, be received instead of o όχλος, the multitude, it serves to show the malice of his enemies in a still stronger light: for, fearing lest their wish to put him to death might not be gratified, and that his teaching should prevail among the cominon people; to ruin his credit, and prevent his usefulness, they give out that he was possessed by a demon; and that though he might be pitied as a miserable man, yet he must not be attended to as a teacher of righteousness. Malice and envy are ever active and indefatigable, leaving no stone unturned, no mean unused, that they may ruin the object of their resentment. See the note on ver. 26.

21. I have done one work] That of curing the impotent man, ulready referred to. See chap. v. 9.

And ye all marvel.] Or, ye all marvel because of this. Some have δια τουτο, in connexion with Sαυμάζετε, which the common pointing makes the beginning of the next verse, and which, in our common version, is translated therefore; but this word conveys no meaning at all, in the connexion in which it is thus placed. Proofs of this construction, Kypke gives from Themistius, Strabo, and Elian. All the eminent critics are on the side of this arrangement of the words.

22. But of the fathers] That is, it came from the patriarchs. Circumcision was not, properly speaking, one of the laws of the Mosaic institution, it having been given at first to Abrahain, and continued among his posterity till the giving of the law: Gen. xvii. 9, 10, &c.

of having broken the law.

25 Then said some of them of Jerusalem, Is not this he whom they seek to kill?

26 But, lo, he speaketh boldly, and they say nothing unto him. • Do the rulers know indeed that this is the very Christ?

27 Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is.

28 Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence Iam: and d I am not come

a Verse 48.-b Mart. 13. 55. Mark 6.3. Luke 4. 22.-c See Chap.3.14. & 8. 28.86 14-d Ch. 5 43. & 8.42.

the circumcising of your children to the ensuing day, when the eiglith day happens to be a Sabbath? which is a matter of infinitely less consequence, than the restoration of this long-afflicted man.

23. Every whit whole] The law of circumcision required the removal of a small portion of flesh, which was considered a blot and reproach among the Hebrews, because it confound. ed them with the nations who were not in covenant with God. Christ to this, opposes the complete cure of the infirm man, who was diseased throughout his whole body: if the one was permitted on the Sabbath day, for the reason already alleged, surely the other had stronger reasons to recommend it.

Some think that the original words, ολον ανθρωπον, should be translated, the whole man; and that the meaning is, that the blessed Saviour made him whole both in body and soul. This makes the miracle the greater, and shows still more forcibly the necessity of doing it without delay.

Battierap Wets, supposes, that instead of oλον, χωλον should be read, I have made a MAIMED man whole: but there is no countenance for this reading in any of the MSS., Versions, or Fathers.

24. Judge not according to the appearance) Attend to the law, not merely in the letter, but in its spirit and design. Learn that the law which commands men to rest on the Sabbath day, is subordinate to the law of mercy and love, which requires thein to be ever active to promote God's glory in the comfort and salvation of their fellow-creatures; and endeavour to judge of the merit or demerit of an action, not from the first impression it may make upon your prejudices, but from its tendency, and the motives of the person, as far as it is possible for you to acquaint yourselves with them; still believing the best, where you have no certain proof to the contrary. 26. That this is the very Christ] In most of the common printed editions, αληθως, is found, the VERY Christ; but the word is wanting in BDKLTX. twenty-two others, several editions; all the Arabic, Wheelock's Persic, the Coptic, Sahidic, Armenian, Slavonic, Vulgate, and all the Itala but one; Origen, Epiphanius, Cyril, Isidore, Pelusian, and Nonnus. Grotius, Mill, Bengel, and Griesbach, decide against it. Bishop Pearce says, I am of opinion that this second αληθώς, in this verse should be omitted, it seeming quite unnecessary, if not inaccurate, when the words αληθως εγνωσαν had just preceded it.

Calmet observes, that the multitude which heard our Lord at this time, was composed of three different classes of persons. 1. The rulers, priests, and Pharisees, declared enemies of Christ. 2. The inhabitants of Jerusalem, who knew the sentiments of their rulers concerning him. 3. The strangers, who from different quarters had come up to Jerusalem to the feast, and who heard Christ attentively, being ignorant of the designs of the rulers, &c. against him.

Our Lord addresses himself in this discourse principally to his enemies. The strange Jews were those who were astonished when Christ said, ver. 20. that they sought to kill him, having no such design themselves, and not knowing that others had. And the Jews of Jerusalem were those, who knowing the disposition of the rulers, and seeing Christ speak openly, no man attempting to seize him, addressed each other in the foregoing words: Do the rulers know indeed that this is the Christ? imagining that the chief priests, &c. had at last been convinced that Jesus was the Messiah.

27. No man knoweth whence he is.] The generality of the people knew very well that the Messiah was to be born in Bethlehem, in the city, and of the family of David; see ver. 42. But from Isaiah liri. 8. Who shall declare his generation? they probably thought that there should be something so peculiarly mysterious in his birth, or in the manner of his appearing, that no person could fully understand. Had they considered his miraculous conception, they would have feit their minds relieved on this point. The Jews thought that the Messiah, after his birth, would hide himself for some consi. derable time, and that when he began to preach, no man should know where he had been hidden, and whence he had come. The rabbins have the following proverb: three things come unexpectedly: 1. A thing found by chance, 2. The sting of a scorpion, and, 3. The Messiah. It was probably in refer. ence to the above that the people said, no man knoweth whence he is. However, they might have spoken this of his parents. We know that the Messiah is to be born in Bethlehem, of the family of David: but no man can know his parents: there. fore they rejected him: chap. vi. 42. Is not this Jesus, the son of Joseph, whose father and mother we know?

Ye-circumcise a man.] That is, a male child; for every male child was circumcised when eight days old; and if the eighth day after its birth happened to be a Sabbath, it was nevertheless circumcised, that the law might not be broken, which had enjoined the circumcision to take place at that tune, Lev, xii. 3. From this and several other circumstances, it is evident, that the keeping of the Sabbath, even in the strictest sense of the word, ever admitted of the works of ne. cessity and mercy to be done on it and that those who did not perforin such works on that day, when they had opportu nity, were properly violaters of every law, founded on the principles of mercy and justice. If the Jews had said, Why didst thou not defer the healing of the sick man till the ensuing day? He might have well answered, Why do ye not deferated or self-authorized prophet; I came from God-the testi.

23. Ye both know me and ye know whence I am) Perhaps they should be read interrogatively; do ye both know me, and know whence I am? Our Lord takes them up on their own profession, and argues from it. Since you have got so much information concerning me, add this to it, to make it com. plete; viz: that I am not come of myself; am no self-cre.

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32 The Pharisees heard that the people murmured such taings concerning him; and the Pharisees and the chief riests sent officers to take him.

33 Then said Jesus unto them, I Yet a little while am I with yu, and then I go unto him that sent me.

4 Ye shall seek me, and shall not find me and where I am, thither ye cannot come.

Then said the Jews among themselves, Whither will he that we shall not find him? will he go unto the dispersed

among the Gentiles, and teach the Gentiles?

35 What manner of saying is this that he said, Ye shall seek me, and shall not find me and where I am, thither ye cannot come 1

37 In the last day, that great day of the feast, Jesus stood г. 328. 26. Rom. 3. 4.-f Ch. 1. 18. & 8. 55.-g Matt. 11. 27. Ch. 10. 15Mark it le Luke 19.47. & 20. 19. Verse 19. Ch. 8. 37.-i Verse 44 Ch. 8:30* Mar 22 23. Chap 3.2.& 8.30.-1 Ch 13.33. & 16.16.-m Hos. 5.6. Chap. 8. 21. & 11. 12. James 1.1. 1 Pet. 1.1-0 Or, Greeks.-p Lev. 23.36.-q Isa.55.1. Thap 6 B. Rev. 2. 17.

mony of John the Baptist, the descent of the Holy Ghost, the voice from heaven, the purity and excellence of my doctrine, and the multitude of my miracles, sufficiently attest this. Now God is true who has borne testimony to me; but ye know him not, therefore it is that this testimony is disregarded. 29. But I know him: for I am from him] Instead of είμι, I am, some editions, the Syriac, Hieros. read εἶμι, I came, according to the Attics. Nonnus coufirms this reading by paraphrasing the word by εληλύθα, 1 came. As the difference between the two words lies only in the accents, and as these are not found in ancient MSS., it is uncertain which way the word was understood by them: nor is the matter of much moment; both words amount nearly to the same meaning, and seems too refined.

31. Will he do more miracles] It was the belief of the Jews, and they founded it upon Isa. xxxv. 5, that when the Messiah come, he would do all kinds of miracles: and in order that they might have the fullest proof of the divine mission of Christ, it had pleased God to cause miracles to cease for be tween four and five hundred years, and that John the Baptist himself had not wrought any. His miracles, therefore, were a full proof of his divine mission.

32. The people murmured such things] The people began to be convinced that he was the Messiah, and this being generally whispered about, the Pharisees, &c. thought it high time to put him to death, lest the people should believe on him: therefore they sent officers to take him.

33. Yet a little while am I with you] As he knew that the Pharisees had designed to take and put him to death; and that in about siz months from this time, as some conjecture, he should be crucified; he took the present opportunity of giving this information to the common people, who were best disposed towards him, that they might lay their hearts to his teaching, and profit by it, while they had the privilege of enjoying it. The word αυτοις, to them, in the beginning of this verse, is wanting in BDEGHLMS., more than eighty others, both the Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Sla. tonic, Saron, most copies of the Vulgate, and Itala. It is omitted also by Euthymius, Theophylact, Augustin, and Bede. Our Lord did not speak these words to the officers who came to apprehend him, as αυτοις here implies, but to the com mon people, merely to show that he was not ignorant of the designs of the Pharisees, though they had not yet been able to put them into practice.

liverer.

34. Ye shall seek me, and shall not find me] When the Roman armies come against you, you will vainly seek for a deBut ye shall be cut off in your sins, because ye did not believe in me, and where I am in the kingdom of glory, ye cannot come; for nothing that is unholy shall enter into the new Jerusalem. In this, and the thirty-sixth verse, είμι, I am, is read by several, εἶμι, I come, as in the twenty-ninth verse, and in these two last places the Ethiopic, Arabic, three copies of the Itala, Nonnus, and Theophylact, agree. See note on ver. 29. 35. The dispersed among the Gentiles] Or, Greeks. By the dispersed, are meant here the Jews, who were scattered through various parts of that empire which Alexander the Great had founded in Greece, Syría, Egypt, and Asia Minor, where the Greek language was used, and where the Jewish Scriptures in the Greek version of the Septuagint were read. Others suppose that the Gentiles themselves are meant-others That the ten tribes which had been long lost are here intended.

37. In the last day, that great day of the feast] This was fte eighth day, and was called the great day, because of certain traditional observances, and not on account of any ex cellence which it derived from the original institution. On the seven days they professed to offer sacrifices for the seventy mations of the earth, but on the eighth day they offered sacrifices for Israel; therefore the eighth day was more highly esteemed than any of the others. It is probably to this that the evangelist refers when he calls the last day the great day of the feast. See the account of the feast of tabernacles in the note on ver. 2. It was probably when they went to draw water from

send officers to take him.

and cried, saying, If any man thirst, let him come unto me, and drink.

35 He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.

39 ( But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet "glorified.)

40 Many of the people therefore, when they heard this say. ing, said, Of a truth this is the Prophet.

41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee ?

42 Hath not the Scripture said, That Christ cometh of th seed of David, and out of the town of Bethlehem, where Da vid was?

43 So there was a division among the people because of him. 44 And some of them would have taken him; but no man laid hands on him.

45 Then came the officers to the chief priests and Pharisees: and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived 1

r Deu. 18. 15.-s Prov. 18. 4. Isa. 12. 3. & 44.3. Ch. 4. 14.-t Isa 14. 3. Joel 2.28 Ch.16.7. Acts 2.17, 33, 38-u Ch. 12. 16 16.7.-v Deu. 18.15, 18. Ch. 1. 21. & 6. 14-w. Ch. 4. 42 & 6. 69.-x Verse 52. Chap. 1. 46.-y Psa. 132. 11. Jer. 23. 5. Mic. 5.2. Matt 2.5. Luke 2. 4.-z 1 Sam. 16.1, 4.-a Ver. 12. Ch. 9. 16. & 10. 19.-b Ver. 30-c Malt 7.29.

the pool of Sioam, and while they were pouring it out at the foot of the altar, that our Lord spoke these words: for as that ceremony pointed out the gracious influences of the Holy Spirit; our Lord, who was the fountain whence it was to proceed, called the people to himself: that by believing on him, they might be made partakers of that inestimable benefit.

38. He that believeth on me, as the Scripture hath said] He who receives me as the Messiah, according to what the Scripture has said concerning me; my person, birth, conduct, preaching, and miracles, being compared with what is written there, as ascertaining the true Messiah. Out of his belly-from his heart and soul; for in his soul shall this Spirit dwell.

Living water.] As a true spring is ever supplied with water from the great deep, with which it has communication; so shall the soul of the genuine believer be supplied with light, life, love, and liberty, and all the other graces of the indwelling Spirit from the indwelling Christ. The Jews frequently compare the gifts and influences of the Holy Spirit to water in general-to rain, fountains, wells, rivers, &c. &c. The Scriptures abound in this metaphor. Psal. xxvi. 9, 10. Isa. xliv. 3, 4. Joel iii. 23.

39. Was not yet given] Δεδομενον, given, is added by the Coder Vaticanus, (B,) the Syriac, all the Persic, latter Syriac with an asterisk, three copies of the Slavonic, Vulgate, and all the Itala but three; and several of the primitive Fathers. This word is necessary to the completion of the sense.

Certain measures of the Holy Spirit had been vouchsafed from the beginning of the world to believers and unbelievers: but that abundant effusion of his graces, spoken of by Joel, chap. ii. 28. which peculiarly characterised the Gospel times, was not granted till after the ascension of Christ. 1. Because this Spirit in its plentitude was to come in consequence of his atonement; and therefore could not come till after his cruci fixion. 2. It was to supply the place of Christ to his disciples, and to all true believers; and therefore it was not necessary till after the removal of his bodily presence from among them. See our Lord's own words; John xiv. 16-18, 26. xv. 26. xvi. 7-15. 40. Of a truth this is the Prophet.] The great prophet or teacher, spoken of by Moses; Deut. xviii. 15. which they improperly distinguished from the Messiah, ver. 41. Some, no doubt, knew that by the prophet the Messiah was meant; but others seem to have thought that one of the ancient prophets should be raised from the dead, and precede the appearing of the Messiah.

41. Shall Christ come out of Galilee 1] As the prophets had declared that the Messiah was to come from the tribe of Judah, and from the family of David, and should be born in the city of Bethlehem: these Jews, imagining that Christ had been born in Galilee, concluded that he could not be the Messiah. Had they examined the matter a little further, they would have found that he had his birth exactly as the prophets had foretold: but for lack of this necessary examination they continued in unbelief, and rejected the Lord that bought them. Many still lose their souls nearly in the same way. They suffer themselves to be led away by common report, and getting prejudiced against the truth, refuse to give it a fair hearing, or to examine for themselves. It is on this ground that deism and irreligion have established themselves, and still maintain their post.

42. Where David was?] that is, where he was born; 1 Sam. xvi. 1, 4. and where he was before he became king in Israel. 43. There was a division] Σχισμα, a schism, they were divided in sentiment, and separated into parties. This is the true notion of schism.

44. Would have taken him] Or, they wished to seize him. And this they would have done, and destroyed him too at tha. time, had they been unanimous; but their being divided in opinion, ver. 43. was the cause, under God, why his life was at that time preserved. How true are the words of the prophet; the wrath of man shall praise thee and the remainder thereof thou will restrain. Psa. Ixxvi. 10.

45. Then came the officers] They had followed him for seve ral days seeking for a proper opportunity to seize on him, Christ goes into the temple, and

ST. 48d Have any of the rulers or of the Pharisees believed on him?

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51 Doth our law judge any man, before it hear him, and know what he doeth?

52 They answered and said unto him, Art thou also of Gali

49 But this people who knoweth not the law are cursed. 50 Nicodemus saith unto them, (he that came to Jesus by lee? Search, and look for h out of Galilee ariseth no prophet. night, being one of them,)

d Ch. 12. 42. Acts 6.7. 1 Cor. 1.20, 26. & 2. 8e Ch. 3.2. -f Gr. to him. when they might fix some charge of sedition, &c. upon him; but the more they listened, the more they were convinced of his innocence, purity, and consummate wisdom.

46. Never man spake like this man.] Thoughthese 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 person to the description they received from their masters, and therefore did not attempt to touch or molest him. No doubt they expected, when they told their employers the truth, that they would have commended them, and acknowledged their own mistake; but these simple people were not in the secret of their masters' malice. They heard, they felt, that no man ever spoke with so much grace, power, majesty, and eloquence. They had 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 salvation, to 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.

48. Have any of the rulers-believed on him?] Very few. But is this a proof that he is not of God? No, truly. If he were of the world, the world would love its own. The religion of Christ has been in general rejected by the rulers of this world. A life of mortification, self-denial, and humility, does not comport with the views of those who will have their portion in this life. It has ever been a mark of the truth of God, that the great, the mighty, and the wise, have in general rejected it. They are too much occupied with this world, to attend to the concerns of the next.

49. This people] 'Ὁ όχλος, this rabble. The common people were treated by the Pharisees with the most sovereign contempt, they were termed עם הארץama-arets, people of the earth; and were not thought worthy to have a resurrection to eternal life. Wagenseil and Schoettgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the rabbins, were considered as being in a much better state. When they paid well, they purchased their masters' good opinion.

50. Nicodemus being one of them] That is, a Pharisee, and a ruler of the Jews: see on ch. iii. 1.

51. Deth our law judge any man] Τον ανθρωπον, the man, i. e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was commonly practised among them. Josephus says, Ant. b. xiv. c. 9. s. 3. That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the sanhedrim. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deut. xvii. 8, &c. xix. 15.

52. Art thou also of Galilee?] They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are ?

Search, and look] Examine the Scriptures, search the public registers, and thou wilt see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see 2 Kings xiv. 25. compared with Josh. xix. 13. The prophet Nahum was also a Galilean, for he was of the tribe of Simeon: and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place, was no argument that there never could be one; as the place had not been proscribed.

53 And every man went unto his own house.

g Deu. 1.17. & 17.8, &c. & 19.15.-h Isa. 9.1, 2. Mart. 4. 15. Ch.1:46. Ver. 41

broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings. This verse, and the first eleven verses of the following chapter, are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it, have it with such a variety of reading as is no where else found in the Sacred Writings. Professor Griesbach leaves the whole paragraph in the text, with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority.

The following, in the left-hand column, is a literal translation of the whole as it stands in the Coder Beze. That on the right, is a connected view of it from other manuscripts. John, chap. vii. 53. viii. 1-11.

From the Codex Beza.

From other MSS.

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2 But very early in the morn. into the temple, and all the ing Jesus came again into the people came unto him.

temple, and all the people came; and having sat down he taught them.

3 And the scribes and Pha- 3 And the chief priests and the risees brought a woman unto Pharisees bring unto him a wohim, taken in sin; and setting man taken in adultery; and her in the midst,

having set her in the midst,

4 The priests say unto him, 4 They spoke, tempting him, tempting him, that they might Teacher, we found this one comhave an accusation against mitting adultery, in the very him, Teacher, this woman was act, taken committing adultery, in the very act:

5 Now Moses, in the law, 5 And in the law, Moses comgave orders to stone such: manded us to stone such; What but what dost thou say now ? dost thou say concerning her? 6 But Jesus having stooped 6 But this they spoke tempting down, wrote with his finger him, that they might find an acupon the ground.

cusation against him but he, knowing it, stooped down, (Al. bowed down) and wrote with his finger upon the ground, seeming as if he did not hear. (Al. pretending.)

7 But as they continued ask 7 But as they continued asking ing, he lifted up himself, and him, having looked up, he saith, said unto them, Let him who Let him who is without sin is without sin among you, first among you, first cast a stone at cast a stone at her.

her.

8 And stooping down again, 8 And stooping down again, he he wrote with his finger upon wrote with his finger upon the the ground. ground (the sins of every one of them.)

9 And each of the Jews went And each one of them went out, beginning from the old-out, (Al.and hearing these things est, so that all went out: and they departed one by one,) behe was left alone, the woman ginning from the oldest: and being in the midst. Jesus was left alone, and the woman in the midst of them.

10 And Jesus lifting up him- 10 Jesus therefore looking up, self, said to the woman, Where saw her, and said, Woman, are they? Hath no one con- where are thy accusers? Hath demned thee?

no one condemned thee?

11 Then she said unto him, 11 Then she said, No one, sir. No one, sir. Then he said, And Jesus said, Neither will I Neither do I condemn thee; judge thee; go away, and hencego, and from this time sin no forth sin no more.

53. And every man went, &c.] The authority and influence of Nicodemus in this case was so great, that the sanhedrim | more. See the notes on this account in the following chapter.

CHAPTER VIII.

The story of the woman taken in adultery, 1-11. Jesus declares himself the light of the world, 12. The Pharisees cavil, 13. Jesus answers, and shows his authority, 14-20. He delivers a second discourse, in which he convicts them of sin, ana foretels their dying in it, because of their unbelief, 21-24. They question him; he answers and foretels his own death, 25-29. Many believe on him, in consequence of this last discourse, 30. To whom he gives suitable advice, 31, 32. The Jews again cavil, and plead the nobility and advantages of their birth, 33. Jesus shows the vanity of their pretensions, and the wickedness of their hearts, 34-37. They blaspheme, and Christ convicts and reproves them, and asserts his divine nature, 48-58. They attempt to stone him, 59. [A. M. 4033. A. D. 29. An. Olymp. ССІП. 1.]

ESUS went unto the

and all the people came unto him; and he sat down, and taught

J
mount of Olives.
2 And early in the morning he came again into the temple, them.

a Matt. 21. 1. 24.3. Mark 11. 1.

NOTES.-Verse 3. A woman taken in adultery] Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St.

James. These accounts the judicious Calmet properly terms fables. It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force Account of the woman

CHAPTER VIII.

taken in adultery.

3 And the scribes and Pharisees brought unto him a woman | conscience, went out one by one, beginning at the eldest, even taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act.

5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou ?

6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.

7 So when they continued asking him, he lifted up himself,
and said unto them, He that is without sin among you, let him
first cast a stone at her.

8 And again he stooped down, and wrote on the ground.
9 And they which heard it, d being convicted by their own
bler. 20 10. Deu. 22.22-c Deu. 17.7. Rom. 2. 1.-d Rom. 2. 22-e Luke 9. 56.

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against it. The waters of jealousy were no longer drunk, the culprits, or those suspected of this crime, being so very numerous; and the men, who were guilty themselves, dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy, in the notes on Num. v.14, &c. and see end of ch.xviii. 5. That such should be stoned) It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says, that the adulterer and adulteress shall be put to death. Lev. xx. 10. Deut. xxii. 22. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law. If the person guilty of an act of this kind, had been betrothed, but not married, she was to be stoned: Deut. xxni. 23. But if she was the daughter of a priest, she was to be burned alive: Lev. xxi. 9. It appears from Ezek. xvi. 38, 40. that adulteresses in the time of that prophet were stoned, and pierced with a sword.

Selden and Fagius suppose that this woman's case was the same with that mentioned Deut. xxii. 23. If a damsel that is a virgin be betrothed unto a husband, and a man find ker in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbour's wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her, insinuates that she had suffered some sort of violence, though not entirely inno cent. Therefore, he said, I do not condemn thee, i, e. to death, because violence had been used. Sin no more. Nevertheless, thou art in certain respects guilty: thou mightest have made more resistance.

6. That they might have to accuse him) Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favoured the crime of which the woman was accused.

With his finger wrote] Several MSS. add, their sins who accased her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, seve ral of which may be seen in Calmet. We never find that Christ wrote any thing before or after this: and what he write at this time, we know not. On this the pious Quesnel makes the following reflections:-" 1. Since Jesus Christ never wrote but once that we hear of, in his whole life. 2. Since he did it only in the dust. 3. Since it was only to avoid condemning a sinner: and, 4. Since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to de it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass."

7. He that is without sin] Αναμαρτητος, meaning the same kind of sin; adultery, fornication, &c. Kypke has largely proved that the verb αμαρτάνειν is used in this sense by the bes, Greek writers.

Let him first cast a stone at her] Or, upon her, επ' αυτη. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses who stood with her, pushed her off with great force: if she was killed by the fall there was nothing further done: but if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Matt. xxi. 44. However, this procedure does not appear to have been always attended to. See Lev. xxiv. 16. and verse 59. of this chapter.

9. Being convicted by their own conscience] So it is likely they were all guilty of similar crimes.

Beginning at the eldest, even unto the last) Απο των πρεσβύτερων έως των εσχιτων, from the most honourable to those of the least repute. In this sense the words are undoubtedly to be understood.

The woman standing in the midst.) But if they all went

unto the last and Jesus was left alone, and the woman standing in the midst.

10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine ac cusers? hath no man condemned thee?

11 She said, No man, Lord. And Jesus said unto her, Nei. ther do I condemn thee: go, and sin no more.

12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in dark. ness, but shall have the light of life.

13 The Pharisees therefore said unto him, h Thou bearest record of thyself; thy record is not true.

14 Jesus answered and said unto them, Though I bear record f Chap. 5. 14-g Isa. 49.6, 8, 9. Luke 2.32. Ch. 1.4, 5, 9. & 3. 19. & 9.5.& 12. 35, 36, 46.-h Chap.5.31

out, how could she be in the midst? It is not said that all the people, whom our Lord had been instructing, went out, but only her accusers: see ver. 11. The rest undoubtedly continued with their Teacher.

11. Neither do I condemn thee] Bishop Pearce says, "It would have been strange if Jesus, when he was not a magis trate, and had not the witnesses before him to examine them; and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees: and also how little reason there is to conclude from hence, that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided in the lessons recited out of the Gospels, in the public service of the churches: as if Jesus's saying, I do not condemn thee, had given too much countenance to wo men guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there; this whole story, from ver. 1. to ver. 11. inclusive, came, in length of time, to be left out in some MSS. though in the greater part it is still remaining." Thus far the judicious and learned Bishop. How the passage stands in all the MSS. hitherto collated, may be seen in Wetstein and Griesbach. After weighing what has been adduced in favour of its authenticity, and seriously considering its state in the MSS. as exhibited in the Var. Lect. of Griesbach, I must confess the evidence in its favour does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS. and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connexion subsists between ver. 52. of chap. vii. and ver. 12. of this chapter-all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter.

12. Then spake Jesus again unto them] Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place; we may consider that our Lord having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now having dismissed them and the wo man also, he resumes his discourse.

I am the light of the world] The fountain, whence all intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was by the rabbins denominated the light of the world. So in Bamidbar Rabba. "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art THE LIGHT OF THE WORLD; and with thee the light dwelleth." Our Lord therefore assuines here a well known character of the Supreme Being; and with this we find the Jews were greatly offended.

Shall not walk in darkness] He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life--such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live-neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal. iv. 2. is the fountain of all spiritual and eternal LIFE. His light brings life with it, and they who walk in his light, live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except two words) of that second Spenser, Phineas Fletcher: speaking of the conversion of a soul to God, he says:

"NEW LIGHT new LOVE, New LOVE NEW LIFE hath bred:
A LIFE that lives by LOVE, and loves by LIGHT;
A LOVE to him, to whom all LOVES are wed;
A LIGHT, to whom the sun is darkest night;
Eye's LIGHT, heart's LOVE, soul's only LIFE he is:
LIFE, soul, love, heart, LIGHT, eye, and all are his.
He eye, LIGHT heart, LOVE, soul; He all my joy and bliss.1

PURPLE ISLAND, Can. L. v. 7.

Christ convicts the Pharisees of sin,

ST. JOHN.

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18 1 am one that bear witness of myself; and the Father that sent ine beareth witness of me.

19 Then said they unto him, Where is thy Father? Jesus answered, P Ye neither know me nor my Father: if ye had known me, ye should have known my Father also.

20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye

cannot coine.

i See Ch. 7. 29. & 9. 29.-k Ch.7 24.-1 Ch.3.17. 12. 47. & 18.36.-m Ver. 29. Ch. 16.32-n Deu. 17. 6. & 19. 15. Matt. 18. 16. 2 Cor. 13. 1. Heb. 10. 28.0 Ch. 5.37.p Ver.55. Ch. 16. 3.-q Ch. 14. 7.-r Mark 12.41.-s Ch. 7.30.-t Ch. 7. 8. -u Ch.7.

Some suppose that our Lord alludes to the custom of light ing lamps, or torches, on the first day of the feast of Taberna cles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned chap. vii. 37. they may rather be considered as referring to the follow ing custom: It has already been observed, that the Jews ad ded a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Prov. vi. 23. For the commandment is a LAMP, (or CANDLE) and the law is life: or to Psalm cxix. 115. Thy word is a LAMP unto my feet, and a LIGHT unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi. As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa. lx. 1. xlix. 6. ix. 2. the Pharisees must at once perceive, that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world.

The Rabbins think that the Messiah is intended in Gen. i. 4. And God said, Let there be light, and there was light. "From this we may learn, that the holy and blessed God saw the light of the Messiah and his works, before the world was created; and reserved it for the Messiah and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered, For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me. God said, Come and see him. When he saw him, he was greatly agitated and fell upon his face, saying, Truly, this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying: and as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.

13. Thou bearest record] As if they had said, Dost thou imagine that we shall believe thee in a matter so important, on thy bare assertion ? Had these people attended to the teach ing and miracles of Christ, they would have seen that his pretensions to the Messiahship were supported by the most irrefragable testimony.

14. I know whence I came] I came from God, and am going to God, and can neither do nor say any thing, but what leads to and glorifies him.

15. Ye judge after the flesh] Because I appear in the form of man, judging from this appearance, ye think I am but a mere man-pay attention to my teaching and miracles, and ye shall then see, that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth: his credentials from his king ascertain his character; he represents the king's person. So our Lord represents the Father as bearing witness with him. The miracles which he wrought, were the proof from heaven hat he was the promised Messiah; these were the great seal of all his pretensions.

19. Ye neither know me, &c.] Ye know neither the Messi ah, nor the God that sent him.

If ye had known me] If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God, as ye never could have had, and never can have, any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay in the bosom of the Father, he hath DECLARED him. The nature and perfections of God never can be properly known but in the light of the Gospel of Jesus Christ. It is worthy of remark, that in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the

and foretels their dying in u.

22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come.

23 And he said unto them, w Ye are from beneath: I am from above: ye are of this world; I am not of this world.

24 I said therefore unto you, that ye shall die in your sins: * for if ye believe not that I am he, ye shall die in your sins. 25 Then said they unto him, Who art thou ? And Jesus saith unto them, Even the same that I said unto you from the beginning.

26 I have many things to say and to judge of you: but he that sent me is true: and I speak to the world those things which I have heard of him.

27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up the Son of man, d then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things.

29 And he that sent me is with me: h the Father hath not left me alone; for I do always those things that please him. 34. & 13. 33.-v Ver. 24.-w Ch. 3.31.-x Ch. 15. 19. & 17.16. 1 John 4.5.-y Ver.01.Mk.16.16.- Ch.7.28.-b Ch.3.22.& 15.15.-c Ch 3.14.& 12.02.-d hom. 1.4.- Ch.5. 19, 30.- Ch.3.11.-g Ch.14.10, 11.-h Ver. 16.-i Ch. 4. 34. & 5. 30. No 6. 38.

Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsist between them.

20. The treasury] Lightfoot observes from the rabbins, that the treasury was in what was called the court of the womenthat there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob's twelve sons. It seems that our Lord sometimes sat in this court to teach the people. See Mark xii. 41, &c.

His hour was not yet come.] The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.

21. Then said Jesus again unto them] He had said the same things to them the day before. See chap. vii. 34.

Ye shall seek me] When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify.

22. Will he kill himself?] They now understood that he spake concerning his death: but before, chap. vii. 35. they thought he spoke of going to some of the Grecian provinces, to preach to the dispersed Jews.

23. Ye are from beneath] Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus; and many of them afterward, to escape famine, &c. put an end to their own lives.

25. Who art thou ?] This marks the indignation of the Pharisees-as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us?

Jesus saith unto them, Even the same that I said unto you from the beginning.] Rather, Just what I have already told you, i. e. that I am the light of the world-the Christ, the Saviour of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou ? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said ἡ Αρχη, or ὁ Άρχων, and noοι την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the Fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers, and connecting the 25 with the 26th verse, they translate thus: I have indeed, as I ASSURE you, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning, which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.

26. I have many things to say and to judge of you] Or, to speak and to condemn, &c. I could speedily expose all your iniquities-your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts: and show that these are the reasons why I say you will die in your sins: but these will all appear in their true light, when, after you have crucified me, the judgments of God shall descend upon and consume you.

He that sent me is truc] Whatever he hath spoken of you by the prophets, shall surely come to pass: his word cannot

fail.

28. When ye have lifted up] When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is a common mode of expression among the Jewish writers, for to die, or to be killed. 29. The Father hath not left me alone) Though ye shall

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