30 As he spake these words, many believed on him. 319 Then said Jesus to those Jews which believed on him, If Je continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free.

33 They answered him, " We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?

34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin.

35 And the servant abideth not in the house for ever: but the Son abideth ever.

36 If the Son therefore shall make you free, ye shall be free indeed.

37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

3SI speak that which I have seen with my Father: and ye do that which ye have seen with your father.

Chap.7.31. 10.42 & 11.45-1 Rom. 6. 14, 18, 22. & 8.2. James 1. 25. & 2.12.Les 35 12. Mart 3.9 Ver. 39-n Rom. 6. 16, 20 2 Pet 2. 19. o Gal. 4.30.-p Ro. 2. Gal 5.1-q Ch.7.19. Ver.40.-r Ch.3.32. & 5.19, 30. & 14.10, 24.

have power to put me to death, yet this shall not be because he hath abandoned me. No-he is ever with me, because I do that which pleaseth him and it is his pleasure, that I should lay down my life for the salvation of the world. Does not our Lord allude to the following Scriptures? Sacrifice and offer. ing thou didst not desire: my ears hast thou opened, (or, a body hast thou prepared me: Heb. x. 5.) then said I, Lo, I come; this is written in the volume of the book concerning me I delight to do thy will, O my God? thy law is in my heart. Psal. xl. 6, 7, 8.

30. As he spake these words, many believed on him.] The same sun that hardens the clay, softens the wax. This discourse, which proved the savour of death unto death to the obstinate Pharisees, became the savour of life unto life to many of the simple-hearted people.

31. If ye continue in my word) Or, in this doctrine of mine. It is not enough to receive God's truth-we must retain, and walk in it. And it is only when we receive the truth, love it, keep it, and walk in it, that we are the genuine disciples of Christ.

32. Ye shall know the truth) Shall have a constant experimental knowledge of its power and efficacy.

And the truth shall make you free] It was a maxim of the Jews. "that no man was free, but he who exercised himself in the meditation of the Law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption through which he cries Abba! Father! See Rom. viii. 15. The bondage of sin is the most grievous bondage: and freedom from its guilt and influence, is the greatest liberty.

33. They answered] That is, the other Jews who had not believed the carping, cavilling Pharisees, already mentioned: for the words cannot be spoken of the simple people who had already believed. See ver. 30.

Were never in bondage to any man] This assertion was not only false, but it was ridiculous in the extreme; seeing their whole history, sacred and profane, is full of recitals of their servitude in Egypt, in Chaldea, under the Persians, under the Macedonians, and under the Romans. But those who are not under the influence of the truth of God, will speak and act according to the influence of the spirit of falsehood and error. If the words are to be restrained to themselves alone, they may be understood thus: We are Abraham's seed: and we were never in bondage. Both these propositions had a faint shadow of truth.

34. Whosoever committeth sin, is the servant of sin.] Or, διπλος εστι, &c. is the slave of sin. This was the slavery of which Christ spoke and deliverance from it was the liberty which he promised.

35. And the servant abideth not in the house] Or rather, Now the slave abideth not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, víz, a slave has no right to any part of the inheritance in the family to which he belongs: but the son, the legitimate son, has a right. He can make any servant of the family free, tarugh no slave can. He can divide or bestow the inherit ance as he pleases. Our Lord seems here to refer to the send ing away of Ishmael, mentioned Gen. xxi. 10-14. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint-heirs with Christ: Gal. iv. 21-31. Rom. viii. 17. and see Bishop Pearce's paraphrase.

37. My word hath no place in you] Or, this doctrine of mine hath no place in you. Ye hear the truths of God, but ye do not heed thein: the word of life has no influence over you: and how can it, when ye seek to kill me, because I proclaim this truth to you.

It is a dismal onen, when a person is regardless of the truth of God: it is more so to be provoked against it: but to perse eute and endeavour to destroy those who preach it, is the last degree of perverseness and obduracy. The word of God requires a heart which is empty. A heart filled with earthly projects, carnal interests, ambition, thoughts of raising a for tune, and with the love of the superfluities and pleasures of life, is not fit to receive the seed of the kingdom. When a man shuts his heart against it by his passions, he at the same time opens it to all sorts of crimes. Quesnel.

being Abraham's seed.

39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham.

40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. 41 Ye do the deeds of your father. Then said they to him, Webe not born of fornication; w we have one Father, even God. 42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.

43 Why do ye not understand my speech? even because ye cannot hear my word.

44b Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own for he is a liar, and the father of it.

45 And because I tell you the truth, ye believe me not.

Matt.3.9. Ver. 33-t Rom. 2.28. & 9.7. Gal. 3. 7, 29.-u Verse 37.-v Verse 26.w Isa 63.16. & 64.8 Mal.1.6.-x 1 John 5.1.-y Ch. 16. 27 & 17.6, 25.-z Ch.5.43.5 7.28, 29.- Ch.7. 17.-b Matt. 13.38. 1 John 3.8.-c Jude 6.

From this whole period, says Dr. Lightfoot, it is manifest that the whole tendency of our Saviour's discourse, is to show the Jews, that they are the seed of that serpent, which was to bruise the heel of the Messiah: else what could that mean, ver. 44. Ye are of your father the devil, i. e. ye are the seed of the serpent.

38. I speak that which I have seen] I speak nothing but that unchangeable, eternal truth, which I have received from the bosom of God.

Ye do that which ye have seen] Instead of εωρακατε, уе have seen, I think we should read ηκουκατε, ye have heard, on the authority of BCKL., fifteen others; Coptic, Ethiopic, Armenian, latter Syriac in the margin: Gothic, one copy of the Itala: Origen, Cyril, and Chrysostom. This reading, says Bishop Pearce, (who has adopted it) seems preferable to the other, because it could not be said with the same propriety, that the Jews had seen any thing with their father the devil, as it could that Jesus had seen with his.

Jesus saw the Father, for he was the WORD that was with God from eternity. The Jews did not see, they only felt and heard their father the devil. It is the interest of Satan to keep himself out of sight, and to work in the dark.

39. If ye were Abraham's children] Griesbach reads 158, ye are, instead of re, ye were, on the authority of BDL., Vulgate, four copies of the Itala: Origen, and Augustin.

Ye would do the works of Abraham.] As the son has the nature of his father in him, and naturally imitates him; so if ye were the children of Abraham, ye would imitate him in his faith, obedience, and uprightness: but this ye do not, for ye seek to kill me-ye are watching for an opportunity to destroy me, merely because I tell you the truth: Abraham never did any thing like this; therefore, you have no spiritual relation. ship to him.

41. Ye do the deeds of your father] You have certainly another father than Abraham; one who has instilled his own malignant nature into you: and as ye seek to inurder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, ver. 44.

We be not born of fornication] We are not a mixed spuri. ous breed-our tribes and families have been kept distinctwe are descended from Abraham by his legal wife Sarah: and we are no idolaters.

We have one Father, even God.] In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bp. Pearce. 42. If God were your Father, ye would love me) I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same Father should not murder each other.

43. Why do ye not understand my speech3] Την λαλιαν την ημην, this my mode of speaking-when illustrating spiritual by natural things: Χαλια refers to the manner of speaking; λόγος to the matter or subject on which he spoke. For λαλιαν, the Coder Bezæ had originally αληθειαν; why do ye not acknowledge this TRUTH of mine? A few other MSS. agree in this reading.

Because ye cannot hear my word.) That is, ye cannot bear my doctrine: it comes too close to you; it searches your hearts, detects your hypocrisy, and exposes your iniquitous intentions and designs: and as ye are determined not to leave your sins, so ye are purposed not to hear my doctrine.

44. Ye are of your father the devil] Ye are the seed of the old serpent. See on ver. 37.

The lusts of your father] Like father like son-What Satan desires, ye desire; because ye are filled with his nature. Aw. ful state of unregenerate men! They have the nearest all.. ance to Satan-they partake of his nature, and have in them the same principles and propensities which characterise the very nature and essence of the devil! Reader, canst thou rest in this state? Apply to God, through Christ, that thou mayest be born again.

He was a murderer from the beginning] It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him and all his posterity. This The Jews blaspheme: Abraham

47d He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil?

49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me.

50 And f I seek not mine own glory: there is one that seeketh and judgeth

51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

52 Then said the Jews unto him, Now we know that thou hast devil. h Abraham is dead, and the prophets; and thou sayest, fa man keep my saying, he shall never taste of death.

53 Art thou greater than our father Abraham, which is

d Ch 10.26, 27. 1 John 46-e Ch. 7. 20. & 10.20. Verse 52.f Ch. 5. 41. & 7.18Ch 5. 24 & 11.26.-h Zech.15. Heb. 11.13.-i Ch.5.3.-k Ch.5.41. & 16.14. & 17.1.

was the sentiment of the Jews themselves. In Sohar Cadash, the wicked are called "The children of the old serpent, who slew Adam and all his descendants." See Schoettgen.

Abode not in the truth] He stood not in the truth-was once in a state of glorious felicity, but fell from it: and being deprived of all good himself, he could not endure that others should enjoy any; therefore by his lies he deceived Eve, and brought her, her husband, and through them, their posterity, into his own condemnation.

He speaketh of his own-Εκ των ιδιων λαλει, he speaketh of his own offspring, or from his own disposition, for he is the father and fountain of all error and falsity; and all who are deceived by him, and partake of his disposition, falsity and cruelty, are his offspring, for he is a liar and the father of it-και ὁ πατηρ αυτου-literally, his father also. There is considerable difficulty in this verse. The Cainites, and the Archontites, mentioned by Epiphanius, read it thus: "Ye are the children of your father the devil, because he is a liar, and his father wus a liar. He was a manslayer, and he did not remain in the truth. When he speaketh, he speaketh a lie of his own, (progenitors, understood) because his father also was a liar." The consequences which the above heretics drew from this verse, were the following. They said that the father of the Jews was a demon; that he also had a demon for his father; and that he had a demon for his father, &c. The Archontites maintained that Cain had a demon for his father, the spirit which our Lord speaks of here; and that the Jews proceeded from the race of Cain.

Grotius, supposing that the devil who tempted Eve was not the prince of devils, but rather a subordinate one, seems to think he may be understood here, he is a liar, and his father also, which is the literal translation of the latter clause of the text, ὡς και ὁ πατηρ αυτου, as it has been read by many of the primitive Fathers.

Mr. Wakefield, by changing το before Ψευδος, into τις, gives the text the following translation: "The devil is your father, and ye willingly perform the lusts of your father. He was a manslayer from the first, and continued not in the truth, because there is no truth in him. When ANY ONE speaketh a lie, he speaketh according to his own kindred: for his father also is a liar." Our own translation, that refers πατηρ αυτού, το Ψευδος, a lie, and not to Ψευσης, a liar, is probably the most

correct.

46. Which of you convinceth me of sin?] Do you pretend to reject the truths which I announce, because my life does not correspond to the doctrines I have taught? But can any of you prove me guilty of any fault ? You have maliciously watched all my steps: have you seen the smallest matter to reprove, in any part of my conduct ?

But it is probable that ἁμαρτια, sin, is put here in opposition to αληθεια, truth, in the same verse, and then it should be rendered falsehood. The very best Greek writers use the word in the same sense: this KYPKE proves by quotations from Polybius, Lucian, Dionysius Halicarnassensis, Plutarch, Thucydides, and Hippocrates. RAPHELIUS adds a pertinent quotation from Herodotus, and shows that the purest Latin writers have used the word peccatum, sin, in the sense of error or falsehood. See the note on Gen. xiii. 13.

47. He that is of God] Meaning probably himself: he who came from God, or was born of God-heareth the words of God-has the constant inspiration of his Spirit, speaks nothing but truth, and cannot possibly err.

48. Thou art a Samaritan] This was the same among them as heretic or schismatic among us. This is the only time in which the Jews gave our Lord this title of reproach; and they probably grounded it on his having preached among them, and lodged in their villages. See the account in chap. iv. but Samaritan, among them, meant a person unworthy of any

credit.

Hast a devil ?] Art possessed by an evil spirit; and art, in consequence, deranged.

49. I have not a devil] The first part of the charge was too futile: if taken literally, it was both absurd and impossible; they did not believe it themselves, and therefore our Lord does not stop a moment to refute it: but he answers to the second with the utmost meekness and conclusiveness: I honour God. This is what no demon can do, nor any man who is under such influence.

50. I seek not mine own glory] Another proof that I am

54 Jesus answered, i If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say that he is your God:

55 Yet ye have not known him; but I know him and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying.

56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.

57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham ?

58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, "I am.

59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

Acts 3.13.-1 Ch.7.28, 99.-m Luke 10 24.-n Heb. 11. 13.-0 Exod. 3. 14. Isa. 43. 13. Ch. 17.5, 24. Col 1.17. Rev.18.-p Ch. 10 31, 39. & 11.8-q Luke 4. 30.

not influenced by any spirit but that which proceeds from God. But there is one who seeketh-i. e. my glory-and judgethwill punish you for your determined obstinacy and iniquity.

51. Shall never see death) As Moses promised a long life, with abundance of temporal blessings, to those who should keep his statutes and ordinances: so he who keeps my doc. trine shall not only have a long life, but shall never see death, he shall never come under the power of the death of the soul; but shall live eternally with me in my glory.

54. Your God] Many MSS. and most of the Versions, read ήμων, our, instead of ὑμων. The variation is of very little consequence. They called God their God, while enemies to him both in their spirit and conduct.

56. Abraham rejoiced to see my day] Or, he earnestly desired to see my day; ηγαλλιασατο, from αγαν, very much, and αλλομαι, I leap-his soul leaped forward in earnest hope and strong expectation, that he might see the incarnation of Jesus Christ. The metaphor appears to be taken from a person, who, desiring to see a long expected friend who is coming, runs forward, now and then jumping up to see if he can discover him. There is a saying very like this in Sohar Numer. fol. 61. "Abraham rejoiced because he could know, and perceive, and cleave to the divine NAME." The divine name is יהוה Ye hovah; and by this they simply mean God himself.

And he saw it) Not only in the first promise, Gen. iii. 15. for the other patriarchs saw this as well as he and not only in that promise which was made particularly to himself, Gen. xii. 7. xxii. 18. (compared with Gal. iii. 16.) that the Messiah should spring from this family: but he saw this day especially when Jehovah appeared to him in a human form, Gen. xviii. 2, 17. which many suppose to have been a manifestation of the Lord Jesus.

57. Thou art not yet fifty years old) Some MSS. read forty. The age of our blessed Lord has never been properly determined. Some of the primitive fathers believed that he was fifty years old when he was crucified; but their foundation, which is no other than these words of the Jews, is but a very uncertain one. Calmet thinks that our Lord was at this time about thirty-four years and ten months old and that he was crucified about the middle of his thirty-sixth year: and asserts that the vulgar era is three years too late. On the other hand, some allow him to have been but thirty-one years old; and that his ministry had lasted but one year. Many opinions on this subject, which are scarcely worthy of being copied, may be found in Calmet.

58. Before Abraham was, Iam.] The following is a literal translation of Calmet's note on this passage :- "I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a divine and eternal nature. Both united, subsist together in my person. Abraham knew how to distinguish them. He adored me as his God; and desired me as his Saviour. He has seen me in my eternity, and he predicted my coming into the world."

On the same verse Bishop Pearce speaks as follows-"What Jesus here says, relates (I think) to his existence antecedent to Abraham's days, and not to his having been the Christ appointed and foretold before that time for if Jesus had meant this, the answer, I apprehend, would not have been a pertinent one. He might have been appointed and foretold for the Christ; but if he had not had an existence before Abraham's days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said) nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse: to which words of the Jews, the words of Jesus here are intended as an answer. 59. Then took they up stones, &c.] It appears that the Jews understood him as asserting his Godhead; and supposing him to be a blasphemer, they proceeded to stone him, according to the law: Lev. xxiv. 16.

But Jesus hid himself] In all probability he rendered himself invisible--though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (ver. 30, 31.) and who, we may suppose, favoured his escape. Pearce.

But where did they find the stones, Christ and they being in the temple? It is answered, Ist. It is probable, as the buildings of the temple had not been yet completed, there might

have been many stones near the place: or, 2dly. They might have gone out to the outer courts for them; and before their return our Lord had escaped. See Lightfoot and Calmet.

Going through the midst of them, and so passed by.] These words are wanting in the Coder Bezæ, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbạch, think them not genuine. The latter has left them out of the text. But notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord's escape. Ist. He hid himself, by becoming invisible; and then, 2ily. He passed through the midst of them, and thus got clear away from the place See a similar escape mentioned, Luke iv. 30. and the note there.

The subjects of this chapter are both uncommon and of vast importance.

1. The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the scribes and Pharisees endeavoured maliciously to serve them selves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magistrate, and therefore could not, with any propriety, give judgment in the case-had he done it, it must have been considered an inva sion of the rights and office of the civil magistrate, and would have afforded them ground for a process against him. On the other hand, had he acquitted the woman, he might have been considered not only as setting aside the law of Moses, but as being indulgent to a crime of great moral turpitude; and the report of this must have ruined his moral character. He disappointed this malice by refusing to enter into the case; and overwhelmed his adversaries with confusion by unmasking their hearts, and pointing out their private abominations. It is generally supposed that our Lord acquitted the woman: this is incorrect: he neither acquitted nor condemned her: he did not enter at all juridically into the business. His saying, neither do I condemn thee, was no more than a simple decla ration that he would not concern himself with the matter:

who was born blird.

that being the office of the civil magistrate; but as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to es cape, should be inflicted on her, for a repetition of her trans gression.

2. In several places in this chapter, our Lord shows his intimate union with the Father, both in will, doctrine, and deed: and though he never speaks so as to confound the persons, yet he evidently shows that such was the indivisible unity subsisting between the Father and the Son, that what the one witnessed, the other witnessed: what the one did, the other did: and that he who saw the one, necessarily saw the other.

3. The original state of Satan is here pointed out-he abode not in the truth, ver. 44. Therefore he was once in the truth, in righteousness, and true holiness-and he fell from that truth into sin and falsehood, so that he became the father of lies, and the first murderer. Our Lord confirms here the Mosaic account of the fall of man; and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man.

4. The patience and meekness exercised by our Lord towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness.When he was reviled, he reviled not again. As the Searcher of hearts, he simply declared their state, ver. 44. in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, MEEKNESS and FIDELITY-patience to bear all insults and personal injuries; and boldness, in the face of persecution and death, to declare the truth. The meek man generally leaves the sinner unreproved: the bold and zealous man, often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect, also, our blessed Lord has left us an example that we should follow his steps. Let him that readeth understand.

A

ND as Jesus passed by, he saw a man which from his birth.

was blind

2 And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? 3 Jesus answered, Neither hath this man sinned, nor his paActs 3.2.-b Verse 34.-c Ch. 11.4.-d Ch. 4.34. & 5.19, 36.

NOTES.-Verse 1. And as Jesus passed by] This chapter is a continuation of the preceding, and therefore the word Jesus is not in the Greek text; it begins simply thus-And passing αίους, και παράγων, &c. Having left the temple where the Jews were going to stone him, (chap. viii. 59.) it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, ver. 14. he met a man who had been born blind, sitting in some public place, and asking alins from those who passed by, ver. 8.

2. Who did sin, this man, or his parents] The doctrine of the transmigration of souls, appears to have been an article in the creed of the Pharisees, and it was pretty general both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies, for the punishment of some sin which they had committed in a preeristent state. This seems to have been the foundation of the disciples' question to our Lord. Did this man sin in a preexistent state, that he is punished in this body with blindness? Or did his parents commit some sin, for which they are thus plagued in their offspring 1

rents: but that the works of God should be made manifest in him.

4 dI must work the works of him that sent me, while it is day: the night cometh, when no man can work.

5 As long as I am in the world, I am the light of the world. & 11. 9. & 12.35.& 17.4.-e Chap. 1.5, 9. & 3. 19. & 8. 12. & 12.35, 46.

tion. Philo says, that the air is full of spirits, and that some, through their natural propensity, join themselves to bodies; and that others have an aversion from such a union. See several other things relative to this point, in his treatises De plant. Noe-De gigantibus-De Confus. Ling.-De Somniis, &c.; and see Calmet, where he is pretty largely quoted. Josephus, Ant. b. xviii. c. 1. s. 3. and War, b. ii. c. 8. s. 14. gives an account of the doctrine of the Pharisees on this sub. ject. He intimates that the souls of those only who were pi. ous, were permitted to reanimate human bodies, and this was rather by way of reward than punishment; and that the souls of the vicious are put into eternal prisons, where they are continually tormented, and out of which they can never escape. But it is very likely that Josephus has not told the whole truth here! and that the doctrine of the Pharisees on this subject, was nearly the same with that of the Papists on purgatory. Those who are very wicked go irrecoverably to hell; but those who are not so, have the privilege of expiating their venial sins in purgatory. Thus, probably, is the Pharisean doctrine of the transmigration to be understood. Those who were comparatively pious, went into other bodies for the expiation of any remaining guilt which had not been removed previously to a sudden, or premature death; after which, they were fully prepared for paradise: but others, who had been incorrigibly wicked, were sent at once into hell, without ever being offered the privilege of amendment or escape. For the reasons which may be collected above, much as I re

tual guide. The epilepsy, is a punishment for having, in a former state, administered poison to any one at the command of his master. Pain in the eyes, is a punishment for having, in another body, coveted another man's wife. Blindness, is a punishment for having killed his mother: but this person, they say, before his new birth, will suffer many years torment in hell. See many curious particulars relative to this in the AVEEN AKBERY, vol. iii. p. 168-175. and in the Institutes of Menu, chap. xi. Inst. 48 to 53.

The Jewish Rabbins have had the same belief from the very remotest antiquity. Origen cites an apocryphal book of the Hebrews, in which the patriarch Jacob is made to speak thus: I am an angel of God: one of the first order of spirits. Men call me Jacob, but my true name, which God has given me, is Israel-Orat. Joseph. apud ORIG. Many of the Jewish docbors have believed that the souls of Adam, Abraham, and Phinehas, have successively animated the great men of their na

passage, where he says, that the words of his disciples should be thus understood: Who did sin? This man, that he is blind? or his parents, that he was born so? He thinks it probable that the disciples did not know that the man was born blind if he was, then it was for some sin of his parentsif he was not born so, then this blindness came unto him as a punishment for some crime of his own. It may be just necessary to say, that some of the rabbins believed, that it was possible for an infant to sin in the womb, and to be punished with some bodily infirmity in consequence. See several examples in Lightfoot on this place.

3. Neither hath this man sinned, nor his parents] That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents; but has happened in the ordinary course of divine Providence: and shall now become the instrument of salvation to his soul, edification to others, and glory to COD. Many of the Jews thought that marks on the

hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.

22 These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the syna

gogue.

23 Therefore said his parents, He is of age; ask him.

24 Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner.

25 He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.

26 Then said they to him again, What did he to thee? how opened he thine eyes?

27 He answered them, I have told you already, and ye did not bear: wherefore would ye hear it again? will ye also be his disciples?

28 Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.

29 We know that God spake unto Moses: as for this fellow, • we know not from whence he is.

Ch 7.13.12包之19.38. Acta 5.13.-p Ver. 34. Ch. 16. 2-9 Josh.7.19. 1 Sam. 65-116- Ch 8 14.- Ch.3.10-u Job 27 9. & 35. 12. Psa. 18.41. & 31. 15. & 15. Prov. 1. 28. & 15.9.& 28.9. Isa. 1. 15. Jer. 11. 11. & 14. 12. Ezek. 8. 18.

the miracles some other way than by the power of God: as from Satan or his agents no good can proceed:-to do this it was impossible. So the wisdom of God taught the poor man to give them such an answer, as put them into a complete dilemma; from which they could not possibly extricate them

selves.

18. But the Jews did not believe] All the subterfuge they could use, was simply to sin against their conscience, by asserting that the man had not been blind: but out of this subterfuge they were soon driven by the testimony of the parents, who, if tried further on this subject, might have produced as witness, not only the whole neighbourhood, but nearly the whole city: for it appears the man got his bread by publicly begging, ver. 8.

That he had been blind, and received his sight.) This clause is omitted in some MSS. probably because similar words occur immediately after. There is, however, no evidence against it, sufficient to exclude it from the text.

21. He is of age] Ηλικιαν έχει, literally, he has stature, i. e. he is a full-grown man: : and in this sense the phrase is used by the best Greek writers. See Kypke and Raphelius. Malure age was fixed among the Jews at thirty years.

22. Put out of the synagogue.) That is, excommunicatedseparated from all religious connexion with those who worshipped God. This was the lesser kind of excommunication among the Jews, and was termed nidui. The cherem or anathema, was not used against the followers of Christ, till after

the resurrection.

24. Give God the praise) Having called the man a second time, they proceeded to deal with him in the most solemn manner: and therefore they put him to his oath; for the words above were the form of an oath proposed by the chief magistrate, to those who were to give evidence to any parti enbar fact; or to attest any thing, as produced by, or belonging to the Lord. See Josh. vii. 19. 1 Sam. vi. 5. and Luke xvii. 18. But while they solemnly put him to his oath, they endeavour to put their own words in his mouth, viz. he is a sinner-a pretender to the prophetic character, and a transgressor of the law of God:-assert this or you will not please us.

25. Whereas I was blind, now I see.] He pays no attention to their cavils, nor to their perversion of justice; but in the simplicity of his heart speaks to the fact, of the reality of which he was ready to give them the most substantial evidence.

27. I have told you already] So he did, ver. 15. And did ye not hear? Ye certainly did. Why then do you wish to hear it again? Is it because ye wish to become his disciples ? The poor man continued steady in his testimony; and by putting This question to them, he knew he should soon put an end to

the debate.

28. Then they reviled him] Ελοιδορησαν. Eustathius de τίνες λοιδορια, from λόγος, α word, and dopu, a spear:-they spoke cutting, piercing words. Solomon talks of some who spoke like the piercings of a sword, Prov. 12. 18. And the Psalmist speaks of words that are like drawn swords, Psal. Iv. 21. words which show that the person who speaks them, has his heart full of murderous intentions; and that if he had the same power with a sword as he has with his tongue, he would destroy him whom he thus reproaches.

We are Moses' disciples.] By this they meant that they were genuine Pharisees: for they did not allow the Sadducees to be disciples of Moses.

29. We know not from whence he is.] As if they had said: We have the fullest assurance that the commission of Moses was divine: but we have no proof that this man has such a commission: and should we leave Moses, and attach ourselves to this stranger? No.

30. Why, herein is a marvellous thing] As if he had said, This is wonderful indeed! Is it possible that such persons as you are, whose business it is to distinguish good from evil, and who pretend to know a true from a false prophet, cannot decide in a case so plain 1 Has not the man opened my eyes?

and confounds them.

30 The man answered and said into them, Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes!

31 Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. 32 Since the world began was it not heard that any man opened the eyes of one that was born blind.

33 If this man were not of God, he could do nothing. 34 They answered and said unto him, w Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

35 Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on th Son of God ?

36 He answered and said, Who is he, Lord, that I might be. lieve on him!

37 And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee.

38 And he said, Lord, I believe. And he worshipped him. 39 And Jesus said, " For judgment I am come into this world, bthat they which see not might see; and that they which see might be made blind.

Mic. 3.4. Zech. 7. 13.-v Ver. 16-w Ver.2.-x Or, excommunicated him, Ver. 22.y Matt, 14.22, 33. & 16.16. Mark 1.1. Chap. 10.36. 1 John 5. 13.-z Chap. 4, 26.a Chap. 5. 22, 27. See Chap. 3. 17. & 12. 47. b Matt. 13. 13. Mark 4. 12.

Is not the miracle known to all the town, and could any one do it who was not endued with the power of God ?

31. God heareth not sinners] I believe the word αμαρτωλων signifies heathens, or persons not proselyted to the Jewish religion; and therefore it is put in opposition to θεοσεβης, a worshipper of the true God. See the note on Luke vii. 37. But in what sense may it be said, following our common version, that God heareth not sinners? When they regard iniquity in their heart-when they wish to be saved, and yet abide in their sins-when they will not separate themselves from the workers and works of iniquity. In all these cases, God hear eth not sinners.

32. Since the world began] Εκ του αιώνος, from the ageprobably meaning, from the commencement of time. Neither Moses nor the prophets have ever opened the eyes of a man who was born blind: if this person then were not the best of beings, would God grant him a privilege which he has hitherto denied to his choicest favourites?

Opened the eyes of one that was born blind.) It will readily appear, that our Lord performed no surgical operation in this cure: the man was born blind, and he was restored to sight by the power of God; the simple means used could have had no effect in the cure; the miracle is therefore complete. That there are cases, in which a person who was born blind may be restored to sight by surgical means, we know; but no such means were used by Christ: and it is worthy of remark, that from the foundation of the world, no person born blind has been restored to sight, even by surgical operation, till about the year of our Lord, 1728; when the celebrated Dr. Cheselden, by couching the eyes of a young man, 14 years of age, who had been born blind, restored him to perfect soundness. This was the effect of well-directed surgery; that performed by Christ was a miracle.

33. If this man were not of God, &c.] A very just conclusion: God is the fountain of all good; all good must proceed from him, and no good can be done but through him: if this person were not commissioned by the good God, he could not perform such beneficent miracles as these.

34. Thou wast altogether born in sins] Thou hast not only been a vile wretch in some other pre-existent state, but thy parents also have been grossly iniquitous, therefore thou and they are punished by this blindness; thou wast altogether born in sins-thou art no other than a sinful lump of deformity, and utterly unfit to have any connexion with those who worship God.

And they cast him out.] They immediately excommunicated him, as the margin properly reads-drove him from their assembly with disdain, and forbade his further appearing in the worship of God. Thus a simple man, guided by the Spirit of truth, and continuing steady in his testimony, utterly confounded the most eminent Jewish doctors. When they had no longer either reason or argument to oppose to him, as a proof of their discomfiture and a monument of their reproach and shame, they had recourse to the secular arm, and thus silenced by political power, a person whom they had neither reason nor religion to withstand. They have had since many followers in their crimes. A false religion, supported by the state, has, by fire and sword, silenced those, whose truth in the end annihilated the system of their opponents.

35. Dost thou believe on the Son of God?] This was the same with, Dost thou believe on the Messiah? for these two characters were inseparable; see chap. i. 34, 49. x. 36. Matt. xvi. 16. Mark i. 1.

36. Who is he, Lord?] It is very likely that the blind man did not know that it was Jesus the Christ who now spoke to him; for it is evident he had never seen him before this time; and he might now see him without knowing that he was the person by whom he was cured, till our Lord made that discovery of himself, mentioned in the following verse.

38. And he said, Lord, I believe.] That is, I believe thou art the Messiah: and to give the fullest proof of the sincerity of his faith, he fell down before and adored him. Never