Notes on the Old and New Testaments

23. There came other boats. After the disciples had departed. This is added because from what follows it appears that they supposed he had entered one of those boats and gone to Capernaum after his disciples had departed. If From Tiberias. This town stood on the west em borders of the lake, not far from where the miracle had been wrought. It was so called in honor of the emperor Tibenus. It was built by Herod Antipas, and was made by him the capital nf Galilee. The citv afterwards became i

23 (Howbeit there came othei boats from Tiberias, nigh unto the '' place whejre they did eat bread, after that the Lord had given thanks;)

24 When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.

25 And when they had found him on the other side of the sea, they said unto him. Rabbi, when earnest thou hither ■?

26 Jesus answered them and said, Verily, verily, I say unto you.

a celebrated seat.of Jewish learning. It is now called Tabaria, and is a considerable place. It is occupied chiefly by Turks, and is very hot and unhealthy. Mr. Fisk, an American missionary, was at Tiberias (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed wth ruins. The Jordan, where it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. F. was shown a house called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is thirty or forty, all Greek Catholics. There were two sects of Jews, each of whom had a synagogue. The Jewish popu lation was estimated at about 1000. On the 1st of January, 1837, Tiberias was destroyed by an earthquake.

24. Took shipping. Went into the boats. ^ Came to Capernaum. This was the ordinary place of the residence of Jesus, and they therefore expected to find him there.

2G. Ye seek me, not because, &c. The miracles which Jesus wrought were proofs that he came from God. To seek him because thev had seen them and were convinced by them that he was the Messiah, would have been pro per; but to follow him simply because their wants were suppUed, was mere selfishress of a gross kind. Vet alas

V'e seek me, not because ye saw the miracles, but because ye did eat of tho loaves, and were filled.

27 Labour ' not for the meat which perishetli, but for that " meat which enduretli unto everlastinfr life, which the Son of man shall give unto you: for him * hath God the Father sealed.

many seek religion from no better motive than this. They suppose it will add to their earthly happiness, or they seek only to escape ironi sulfering, or from the convictions ot conscience, or they seek for heaven only as a place of happiness, and regard religion as valuable only for this. All this is mere selfishness. Religion docs not forbid our regarding in some degree our own happiness, or seeking it in any proper way, but when this is the only or the prevailing motive, it is evident that we nave never yet sought God ari<jht. We are aiming at the loaves and fishes, and not at the honor of God, and the good of his kingdom — and if this is the only or the main motive of our entering the church, we cannot be Christians.

27. Labor not. This does not mean that we are to make no effort for the supply of our wants (compare 1 Tim. v. 1. 2 Thess. iii. 10); but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. See Note, Mutt. vi. i.'5. If T/ie meat that -perishetli. The food for the supply of your natural wants. It perislics. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated. If That meat which endureth. The supply of your spiritual wants; that wliich supports, and nourishes, and strengthens the soul; the doctrines of the gospel that are to a weak and guilty soul what needful food is to the weary and decaying body. ^ To everlasting life. The strength derived from the doctrines of the gospel is not exhausted. It is satisfactory, and endures without wasting away. It nourishes the soul to everlasting life. " They that wait on the Ijord shall renew tlieir sirengili; they shall run and not be weary, and shall walk and not faint." Isa. xl. 31. If Him

28 Then said ^ they unto him, What shall we do, that we might w^ork the works of God ]

them, This ' is the w ork of God, that ye believe on him whom he hath sent.

30 They said therefore unto him.

What sign '' shewest thou then, that hath God the Father sealed. To seal is to confirm or approve as ours. This is done when we set our seal to a compact, or deed, or testament, by which we ratify it as our act. So God the Father, by the miracles which had been wrought by Jesus, had shown that ho sent him, that he approved his doctrines, and ratified his works. The miraclei were to his doctrine what a seal is to a written instrument. See Note, John iii. 33.

28. Might work the works of God. That is, such things as God will approve. This was the earnest inquiry of men who were sincerely seeking to be saved. They had crossed the sea of Tiberias to seek him; they supposed him to be the Messiah; and they sincerely desired to be taught the way of life. ' Yet it is observable that they expected to find that way as other sinners commonly do, by their works. The idea of doing something to merit salvation is one of t!»e last that the an.\ioui? sinner ever surrenders.

29. This is the work of God. This is the thing tlial will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform. And that was a duty that was imperative. It was to believe on the Messiah. This is tiio work which sinners are to do..\nd doing this they will be saved, for Christ is the end of the law for righteousness id every one that bclievcih. Rom. x. 4.

30. What sign showcsl thou t On the word sign compare Note on Isa. vii. 11. What miracle dost thou work to prove tliat thou art the Messiah? They had just s.rn the miracle of the loaves in the desert, which was ^iflicicnt to show that he was the Mesiuii

31 Our fathers "did eat manna gave you not that bread from hea-

in the desert; as it is written, '' He | ven; but my ' Father givcth you gave them bread from heaven to eat, and it would seem from the preceding narrative that those who crossed the lakf; to see him supposed that he was the Christ. It seems wonderful that they should so soon ask for further evidence that he was sent from God. But it is not improbable that this question was put by other Jews, rulers of the synaaogue, who happened to be present and who had not witnessed his miracles. Those men were continually asking for signs and proofs that he was' the Messiah. See Matt. xii. 38, 39. Mark viii. 11. Luke XL 29. As Jesus claimed 'the right of teaching them, and as it was manifest that he would teach them differently from what they supposed Moses to teach, it was natural to ask him by what authority he claimed the right to be heard.

31. Our fathers. The Jews who were led by Moses through the wilderness. IT Bid eat jrumna. I'his was the name given by the Jews to the food which was furnished to them by God in their journey. It means hterally, "what is this?" and was the question which they asked when they first saw it. Ex. xvi. 14, 15. It was small like frost, and of the size of coriander-seed, and had a sweetish taste Uke honey. It fell in great quantities, and was regarded by the Jews as proof of a continued miracle during forty years, and was incontestable evidence of the interposition of God in favor of their fathers. The manna which is sold in the shops of druggists is a different substance from this. It IS obtained from the bark of certain trees in Armenia, Georgia, Persia, and Arabia. It is procured, as resin is, by making an incision in the bark, md it flows out or distils from the tree. (f As it is written. The substance of this is written in Ps. Ixxviii. 24, 25. 'i^ He gave them. This was regarded as a miraculous interference in their behalf, and an attestation of the divine mission of Moses, and hence they said familiarly that Mosei gave it to them. f Brearl from heaven. The i"ord heaven the true bread from heaven.

in the scriptures, denotes often the re gion of the air, or the atmosphere, ot that region in which the clouds are. See Matt. xvi. 3: " the sky (heaven) is red and lowering." Also Matt. iii. IC. Luke iv. 15; v. 18. The Jews, as appears from their writings (see Lightfoot), expected that the Messiah would provide his followers with plenty of dehcious food; and as Moses had provided for the Jews in the wilderness, so they supposed that Christ would make pro vision for the temporal wants of his friends. This was the sign probably which they were now desirous of seeing. 32. Moses gave you not that bread from heaven. This might be translated, ' Moses gave you not the bread of heaven.' The word "that," which makes some difference in the sense, is not necessary to express the meaning of the original. It does not appear that Jesus intended to call in question the fact that their fathers were fed by the instrumentahty of Moses, but to state that he did not give them the true bread that should be adapted to the wants of the soul. He fed the body, although his food did not keep the body aUve (ver. 49), — but he did not give that which should preserve the soul from death. God gave in his Son Jesus, the true bread from heaven which was fitted to man, and of far more value than any supply of their temporal wants. He tells them, therefore, that they are not to seek from him any such supply of their temporal wants as they had supposed A better gift had been furnished in his being given for the life of the world. IT My Father giveth you. In the gospel; in the gift of his Son. li^ The true bread. The true or real support which is needed to keep the soul from death. It is not false, deceitful, or perishing. Christ is called bread, because as bread supports the hfe, so his doctrine supports, preserves, and saves the soul from death. He is the true support, not only in opposition to the mere supply of temporal wants such as Moses furnished, but also in opposi-

33 For the bread of God " is he which comolli down Irom heaven, dnd givcth life unto the world.

34 Then said they unto him, Lord, evermore give us this bread.

35 And Jesus said unto them, I am the bread of life: he * that Cometh to me shall never hunger;

33. The bread of God. The means of support which God furnishes. That which, in his view, is needful for man. T Is he, &,c. Is the Messiah who has come from heaven. IT Arid giveth life, &.C. See Note, John i. 4.

35. lam the bread of life. lam the support of spiritual life; or my doctrines will give life and peace to the soul. If SliaU never hunger. See Note, John iv. 14.

36. But I said unto you. This he said, not in so many words, but in substance, in ver. 26. Though they saw him, and had full proof of his divine mission, yet they did not believe. Jesus then proceeds to state that, although they did not beUeve on him, yet his work would not be in vain, for others would come to him and be saved.

37. All. The original word is in the neuter gender, but it is used douiitless for the masculine, and means that every individual that the Father had given should come to him. IT The Father giveth me. We here learn that those who come to Christ, and who shall be saved, are given to him by God. 1st. God promised him that he should see of the travail of his soul — that is, " the fruit of his wearisome toil," (Lowth) — and should be satisfied. Isa. liii. 11. 2d. All men are sinners, and none have any claim to his mercy, and he may therefore bestow his salvation on whom he pleases. 3d. All men of tlieniseivos are disposed to reject the gospel. John V. 40. 4tli. God enables those who do believe to do it. He drasvs them to him by his word and Spirit; be opens their heart to understand the scriptures (Acts.\vi. 14); and he grants to them repentance (Acts xi. 18. 2 Tim. ii. 25.) 5ih. All those who become Christians may, iherefore, be said to he given to Jesii.s, as

and he ' that believeth on me shall never thirst.

36 But I said unto you, that ye •* also have seen me, and believe not.

37 All ' that the Father giveth me shall come to me; and him f that Cometh to me I will in no wise cast out.

the reward of his sufferings, for his death was the price by which they were redeemed. Paul says, (Eph. i. 4, 5), that ■' he hath chosen us in him (i. e. in Christ), before the foundation of the world, that we should be holy and without blame before him in love, having predestinated us unto adoption of children to himself according to the good pie^gure of his will." ^ Shall come to me. This is an expression denoting that they shall believe on him. To come to one, implies our need of help, our confidence that he can aid us, and our readiness to trust to him. The sinner comes to Jesus feehng that he is poor, and needy, and wretched, and casts himself on his mercy, believing that he alunc can save him. This expression also proves that men are not compelled to come to Christ. Though they who believe are given to him, and though his Spirit works iti them faith and repentance, yet they are made willing in the day of his power. Ps. ex. 3. No man is compelled to go to heaven against his will; and no man is compellal to go to hell against his will. The Spirit of God inclines the will of one, and he comes freely as a moral agent. The other chooses the way to death; and, though God is constanilv using means to save him, yet he pretcrs the path that leads down to wo. H Ilim that Cometh. Every one that comes; that is, every one that comes in a proper manner, feeling that he is a lost and ruined sinner. This invitation is wide, and full, and free. It shows the unbounded mercy of God: and it shows also that the reason, and the only reason, why men are not saved, is because they will not come to Christ. Of any sinner it may be said that il ho would have come to Christ he might have come and have been saved. As he chooses not to come, he cannot blame ( Jcxl her;iiisi' lie saves othpr? who

38 For 1 came down from hca- which he hath given me I should een, not to do mine own will, but " lose nothing, but should raise it up the will of him that sent me. i again at the last day.

39 And this is the Father's will! 40 And this is the will of him

* which hath sent me, that of all that sent me, that ' every one which are willing — no matter from what cause —and who thus are made partakers of Lverlastmg life. IT hi no wise. In no manner; or at no time. The original is simply, " Iwill»o< cast out." H Cast out. Reject, or refuse to save. Tiiis expression does not refer to the doctrine of perseverance of the saints, but to the fact that Jesus will not reject or refuse to help any sinner who comes to him.

38. For I came down, 6lc. This verse shows that he came for a specific purpose, which he states in the next verse, and meant that as he came to do his Father's will, he would be faithful to the trust. Though his hearers should reject him, yet the will of God would be accomplished in the salvation of some who should come to him. It Mine own will. See Note, John v. 30.

39. Father'' s will. His purpose; desire; intention. As this is the Father's will, and Jesus came to execute his will, we have the highest security that it will be done. God's will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to hitn in heaven and on earth, and he will, therefore, most certainly accomplish the will of God. If Of all which. That is, of every one who believes on him, or of all who become Christians. See ver. 37. If / should lose nothing. Literally, " I should not destroy." He affirms here that he will keep it to life eternal; that though the Christian will die, and his body return o corruption, yet he will not be destroyed. The Redeemer will watch over him, though in his grave, and keep him to the resurrection of the just. This is affirmed of all who are given to him by the Father; or, as in the next verse, ' every one that believeth on him shall have everlasting life." 1i At the last diy. At the day of judgment. The Jews supposed thai the righteous would [ be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and de- i tl.ire.q to them that they will be raised I at the last day — the day of judgment. It is also supposed, and affirmed by some Jewish writers, that they did not beheve that the wicked would berai.sed. Hence to speak of being raised up in the last day, was the same as to say that one was righteous, or it was spoken of as the pecuhar privilege of the righteous. In accordance with this, Paul says, " if by any means I might attain unto the resurrection of the dead." Phil. iii. 11.

40. Every one that seeth the Son and believeth on him. It was not sufficient to see him, and hear him, but it was necessary also to believe on him. Many of the Jews had see7i him, but few believed on him. Jesus had said in the previous verse, that all that the Father had given him should be saved. But he never left a doctrine so that men must misunderstand it. Lest it should be supposed that if a man was given to him, this was all that was needful, and lest he should say, if I am to be saved I shall be, and my efforts will be use less, he states here that it is neces sary that a man should believe on him. This would be the evidence that he was given to God. And this would be evidence conclusive that he should be saved. If this explanation of the Saviour had always been attended to, the doctrine ol election would not have been abused as it has been. Sinners wouldnot sit down in unconcern, saymg, that if they were given to Christ all would be well. They would have arisen like the prodigal, anJ would have gone to God; and having believed on him, they would then have had evidence that they were given to him — the evidence resulting from a humble, penitent, believing heart — and then they might rejoice in tne assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesua as he preached them, are safe, and pure, and consistent: as 7nen preach them, they are, unhappily, often inconsisteni • open to objection; and either fitted i;'

Beeth the Son, and believeth on him, may have everlasiing life: and I will " raise him up at tho last day.

41 The Jews then murmured at him, because he said, I am the bread which cau»e down from heaven.

42 And they said, Is * not this Jesus, the son of Joseph, whose father and mother we know ] how is

produce despair or indolence on the one hand, or presumptuous self-confidence on the other. Jesus teaches men to strive to enter licaven, as if tiiey could do tlie work themselves; and yet to depend on the help of God, and give the glory to him, as if he had done it all. 44. No man can come to me. This was spoken by Jc.^us to reprove their murinurings. " Murmur not among yourselves." They objected to his doctrine because he claimed to be greater than Mo.«es, and because tlicy supposed him to be a mere man, and that what he said was impossible. Jesus docs not deny that these things appeared dilTiculi; and hence he said that if any man believed, it was proof that God had inclined him. It was not to be expected that of themselves they would cinbrace the doctrine. If any man believed, it would be proof that ho had been influenced by God. When we inquire what the reasons were why they did not believe, they appear to have been, 1st. Their improper regard for Moses, as if no one could be superior to hiin. 2d. Their unwillingness to believe that Jesus, whom they knew to be the reputed Son of a carpenter, should be superior to Moses. 3d. The difficulty was explained by Jesus (John v. 40.), as consisting in the opposition of their will, and (John v. 44.), when he said that their love of honor prevented their believing on him. The difficulty in this case wa-s not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, ob- Btinacy, self-conceit, and a decp-fcll contempt for Jesus. The word cannot is often used to denote a strong and violent opposition of the will. Thus we Bfly, a man is so great a liar that he can- DJI sneak the truth; or he is so profane that he cannot but swear. Wc mean 22*

44 No man can come to me, except the Father, which hath sent me, draw ' him: and I will raise him up at the last day,

by it that he is so evil that while he haa the disposition the other effects wiH follow, but we do not mean to say that he could not break off from the ha!)it. Thus it is said (Gen. xxxvii. 4.), ol the brethren of Joseph thai they hated him, and could not speak peaceably to him Thus (Malt. xii. 34), " how can ye, be ing evil, speak good things?" See Luke xiv. 33. I 8am. xvi. 2. V Come to me. The same as believe on me. ^ Draw him. This word is used her* evidently to denote such an influence from (iod as to secure the result; or as to incline the mind to believe. Yet the manner in which this is done is not determined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the market place. Acts xvi. 19. Twi'^e it ia used to denote the drawin;^ of a net. John xxi. fi, 11. (Jnce to the drawing of a sword (John xviii. 10.); and onco in a sense similar to its use here. (John xii. 32.) " And I, if I be lifted up from the earth, will draiv all men unto inc.' What is its meaning here must be determined by ihc farts about the sinner's conversion. See Note on ver. 40. In the conversion of the sinner, God enliirhiens the mind, (ver. 4.5.); he in clines the will, (Ps. ex. 3.), and he jn flucnces the soul by motives, by ths view of his law, and by his love, hia commands and thrcatenings; by a desire of happiness, and a consciousnesi of danger; by the Holy Spirit applying his truth to the mind and urging him ti yield himself to the Saviour. So tha. while God inclines him, and will have all the glorv, man yields without com pulsion; tiie olistacles are n-movf-.d and he becomes a willing servant ol

A.nd they shall bo all taught of God. Every man ° therefore that hath heard, and hath learned of the Father, Cometh un^:; me.

•16 Not * that any man hath seen the Father, save he which is of God: ' he hath seen the Father.

47 Vevily, verily, I say unto you, '' He that believeth on me hath everlasting life.

Bimilar sentiment is found in Micah iv. 1 — 4, and Jer. xxxi. 34. But by the prophets here is meant the booJc of the prophets., and it is piobable that Jesus nad reference only to the place in Isaiah, as this was the usual way of quoting the prophets. ^ Shall be all taught of God. This explains the preceding verse. It is by the teaching of his word and Spirit that men are drawn to God. This shows that it is not compulsory, and that there is no obstacle in the way, but a strong voluntary ignorance and unwillingness.

46. Not that any man hath seen the Father. Jesus added this evidently to guard against any mistake. He had said that all who came to him were taught of God. The teacher was commonly seen and heard by the pupil; and lest it should be supposed that he meant to say that a man to come to him must see and hear God, visibly and audibly, he adds that he did not intend to affirm this. That it was still true that no man had seen God at any time. They were not, therefore, to expect to see God, and his words were not to he perverted, as if he meant to teach that. "iT Save he which is of God.. Jesus here evidently refers to himself as the Son of God. He had just said that no man had seen the Father. When he affirms that he has seen the Father, it implies that he is more than man. He is the only-begotten Son who is in the bosom of the Father (John i. 18.); the brightness of his glory, and the express miage of his person (Heb. i. 3.); and God over all blessed for ever. Rom. ix. 5. By nis being of God, is meant that he is the only-begotten Son of God, and sent as the Messiah into the world. 'i Hath seen. Hath intimately known or perceived him. He knows his imture, character, plans. This is a claim

48 I ' am that bread of life.

49 Your fathers did cat rnanna in the wilderness, and ^ arc dead.

50 This is the bread which cometh down from heaven, that a man may cat thereof, and ^ not die.

51 I am the living bread whick came down from heaven. If any man eat of this bread, he shall live for ever: and the bread that I will

to knowledge superior to what man possesses, and it cannot be understood except by supposing that Jesus is equal with God.

48. / am that bread of life. My doctrines, and the benefits of my mediation are that real support of spiritual hfe of which the manna in the wilderness was thf, faint emblem. See vs. 32, 33.

40. Your fathers did eat manna. — There was a real miracle wrought in their behalf; there was a perpetual interposition of God which showed that they were his chosen people, "^t And are dead. The bread which they eat could not save from death. Though God interfered in their behalf, yet they died. We may learn, 1st. That that is not the most valuable of God's gifts which merely satisfies the temporal wants. 2d. That the most distinguished temporal blessings will not save from death. Wealth, friends, food, raiment, will not preserve life. 3d. There is need of something better than mere earthly blessings; there is need of that bread which cometh down from heaven, and which giveth life to t-lie w^orld.

51. The bread which I shall give you is my flesh. That is, his body woula he offered as a sacrifice for sin, agreeably to his declaration when he instituted the supper. " This is my body which is broken for you." 1 Cor..\i. 24. ^ Life of the world. That the world might, by his atoning sacrifice, be pardoned, be reconciled to God, and be brought to eternal hfe. The use of the word world here, shows that the sacrifice of Christ was full, free, ample, and designed for all men, as it is said in 1 John ii. 2, " he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." In this verse, Jesus introduces the subject ui his dent\

give is my flesh, " which I will give for the life * of the world.

52 The Jews therefore strove afnonjj themselves, sayinj. How ' can this man give us his fl(;sh to eat^

53 Then Jesus said unto them, Verily, verily, I say unto you. Except ■* ye eat the flesh of the Son of

and atonement. It may be remarked that in the language whicii lie used, the transition from bread to his flesh would appear more easy than it does in our language. The same word which in Hebrew means bread, in the Syriac and Arabic means also Jlesh.

.'33 — 55. In these verses Jesus repeats what he had, in substance, said before. ^Except ye eat the Jlesh, &c. He did not mean tliat this should be understood literally, for it was never done, and it is absurd to suppose that it was intended to be understood literally. Nothing can possibly be more absurd than to suppose that when he instituted the Supper, and gave the bread aiwi wine to his disciples, they literally ate his flesh, and drank his blood. Who can believe this? There he stood, a living man — his body yet alive, his blood flowing in his veins; and how can it be believed that this body was eaten and this blood drunk? Yet this absurdity must be held by those who hold that the bread and wine at the communion are ' changed into the body, blood, and the divinity of our Lord.' So it is laiiglit in the decrees of the Council of Trent; and to such absurdities are men driven when ihcy depart from the simple meaning of the scriptures, and Irom common sense. It may be added, that if the bread and wine used in the Lord's Supper wore not changud into his literal body and blood when it was first instituted, they have nev(!r l)ecn since. The Lord Jesus would institute it just as he meant it should be observed; a?id there is nothing now in that ordinance which there was not when the Saviour first appointed it. His body was offered on lh(! cross, and was raised up from.ho dead, and received into heaven.; There is no evidence that he had any reference to the Lc-i?"s Supper. That i man, and drink his blood, ye Kara no li.''t> in you.

54 Whoso ' eateth my flesh, and ditnketh my blood, hath eternal life: and I will raise him up at tho last day,

55 For my flesh is meat indeed, ■'^and my blood is drink indeed.

56 He that eateth * my flesh, and

was not yet instituted, and in that there was no literal eating of his flesh, and drinking of his blood. Tlie plain meaning of the [jnssage is, that by his bloody death — his body, and his blood offered in sacrifice for sin — he would procure pardon and life for man; and that they who partook of that, or had an interest in that, should obtain eternal life. He uses the figure of eating and drinking, because that was the subject of discourse; because the Jews prided themselves much on the fact that their fathers had eaten manna; and because as he had said that ho was the bread of life, it was natural and easy, especially in the language which he used, to carry out the fi/jure, and say that bread must be eaten in order to be of any avail in supporting and saving men. 'i'o eat and to drink, among the Jews, was also expressive of.<t/iariV«^ i«, or partaking of, the privileges of friendship. The happiness of heaven and all spiritual blessings are often represented under this image. Matt. viii. 11;,\xvi. 2\). Luke.\iv. 15, &,c.

55. Is mtat indeed. Is truly food. My doctrine is truly that which will give life to the soul.

5G. Dwelleth in me. Is truly and intimately connected with me. To dwell or abide in him, is to remain in the belief of his doctrine, and in the participation of all the benefits of his death, ("oinpare John XV. 1 — fi; xvii. '21 — 23. IT / in him. Jesus dwells in liclievera by his Spirit and doctrine. When hifl Spirit is given them to sanctify them, when his temper, his meekness, humility and love, pervade their hearts; when his doctrine is received bv them and inllucnces their life; and when they are supported by the consolations of the gospel, it may be said that he abides or dwells in them.

drinkeih my blood, dwellcth " in me, and I in him.

57 As the living Father hath Bent me, and I live by the Father; BO* he that eateth mc, even he shall live by me.

58 This is that bread which came down from heaven: not as your fathers '^ did eat manna, and are dead: he that eateth of this bread shall live for ever.

59 These things said he in the synagogue, as he taught in Capernaum.

GO Many therefore nf his disci pies, when they had heard this, said, This is an hard saying; who can hear it ■?

61 When Jesus knew in himself that his disciples murmured at it, he said unto them. Doth tliis olfend youl

G2 W/irii and if ye shall see the Son of man ascend '' up where he was before 1

G3 It ' is the Spirit that quicken eth; the flesh profiteth nothing • the words that 1 speak unto you, ihey are spirit, and Ihey are life.

57. Hive by the Father. See Note, John v 26.

58. This is that bread, &c. This is the true bread that came down. The word " that" should not be in the translation. 1 Shall live for ever. Not on the earth, but in the enjoyments of a better world.

fil. Many of the disci-plfs. The word disciple means learner. It was applied to the followers of Christ, because they were taught by him. It does not imply of necessity that those to whom it was given were real Christians; but simply that they were under his teachmg, and were professed learners in the school of Jesus. See Matt. xvii. 1(3. Mark ii. 18. John ix. 28. Matt. x. 24. It is doubtless used in this sense here. It is, however, often applied to those who were real Clirisiians. If This is a hard saying. The word hard here means offensive, ungrateful — that which they could not bear. Some have understood it to mean, ' difficult to be understood;' but this meaning does not suit the connexion. The doctrine which he delivered was opposed to their prejudices; it seemed to be absurd, and they, therefore, rejected it. IT Saying. Rather doctrine, or speech. Greek, Logos. It does not refer to any partiailar part of the discourse, but includes the whole, fl Who can hear it? That is, w-ho can hear it patientli/ — 'who can stay and listen to such doctrine, or believe it. The effect o*' <his is stated in ver. G6. Tlie doctrines v>'hich Jesus taught that I were so offensive, appear to have been, Ipt. that he was superior to Moses. 2d. 1

That God would save all that he chose 3d. That he said he was the bread that came from heaven. 4th. That it was necessary to partake ot that; or it was necessary that an ato7iement should be made, and that they should be saved only by that. These doctrines have always been among the most offensi'-e that men have been called on to believe, and many, rather than trust in them, have chosen to draw back to perdition.

62. IVhat and if, iScc. Jesus does not say that those then present would see him ascend, but he implies that he would ascend. They had taken offence because he said he came down from heaven. Instead of explaining that away, he proceeds to state another doctrine quite as ofl'ensive to them, that he would reascend to heaven. The apostles only were present at his ascension. Acts i. 9. As Jesus was to ascend to heaven, it was clear that he could not have intended literally that they should eat his flesh.

63. It is the Spirit that quicheneth. These words have been understood in different ways. The word "spirit," here, evidently does not refer to the Holy Ghost, for he adds, ' The words that I speak unto you are spirit.' He refers here probably to the doctrine which he had been teaching in opposition to their notions and desires. ' 3Iif doctrine is spiritual; it is fitted to quicken and nourish the soul. It is from heaven. Your doctrine, cr your views are earthly, and may be called flesh, or fleshly, a'* pertaining only to

Gl But there are some of you that believ*! not. For.Ipsus knew 'from the bog-inning who they were that believed not, and who should betray him.

65 And he said, Tlierefore said I '' imto you, that no man can come unto me, except it were given unto 'liin of my Father.

ihe I upport of the body. You place a great vakie on the doctrine that Moses led the horhi. Yet that did not permanently profit, for your fathers arc dead. You seek also food from me, but your views and desires are gross and earthly.' ^ Quickvnr.lh. Gives life. Note, ch. V. 21. II Theflvsh. Your carnal views and desires; and theZ/teraZ understanding of my doctrine. Hy this,.Icsus shows thcrn that he did not intend that nis words should be taken literally. IT Profileth nothing. Would not avail to the real wants of man. Tiie bread that Moses gave; the food which you seek, would not be of real value to man's highest wants. ir Tliey are spirit. They are spiritual. They are not to be understood literally, as if you were really to eat luy flesh, but they are to be understood as denoting the need of that provision for the soul which God hn.3 made by my coming into the world. If Are life. Are fitted to produce, or give life to the soul dead in sins.

Gl. JeKUS knew from the b'lritining. &,c. As this implied a knowledge of the heart, and of the secret principles and motives of men, it shows that he must have been omniscient.

66. 3[any of his disciples. Many who had followed him professedly as his disciples, and as desirous of learning of him. Note ver. 60. IT Went back. Turned away from him and left him. From this we may learn, 1st. Not to wonder at the apostasy of many professed followers of Christ. Many are induced to become his professed followers by the prospect of some temporal beneht, or by some public cxcitemeiu, as these were, and when that excitement is 0V3r they fall away. 2d. Many may be expected to be ollended by the doctrines of the gospel. Having no Bpirituality of mind, and really undur- •tanding nothing of the gospel, they

6fi From that time many of his disciples went hack, ' and walked no more with him.

07 Then said Jesus unto the twelve. Will ye also go away 1

08 Then Simon Peter answered him, Lord, to whotn shall we go ] thou hast the "* words of eternal life.

may be expected to take offence and turn back. The best way to under stand the doctrines of the Bible, is to be a sincere Christian, and aim to do the will of God. John vii. 17. 3d. We should exai.'ine ourselves. We should honestly inquire whether we have been led to make a protcssion of religion by the hope of any temporal advantage, by any selfish principle, or by mere excited animal feeling. It we have, it will profit us nothing; and we shall either faU away, or be cast away in the great day of judgment

67. The twelve. The twelve apostles. IT ]Vill ye also go away f Many apos talized, and it was natural now for Je sus to submit the question to th** twelve. ' Will yon, whom I have chosen, or on whom I have bestowed the apostleship, and you who have seen the evidence of my Messiahship, will you now also leave me?' This was the time to try them. And this is the time to try ail real Christians, when many professed disciples become cold, and turn back; and then we may suppose Jesus addressing us. and saving, >Vill ye ALSO go away? Observe, here, it was submitted to their choice. CJod compels none to remain with him against their will, and the question in such trying times is submitted to every man whether he will or will not go

68. Simon Peter answered him. With characteristic ardor and promptness. Peter was probably one of the oldest of the apostles, and it was his character to be first, and most ardent in his professions. ^ To whom shall vegot This implied their firm conviction that Jesus was the Messiah, and that be alone was able to teacii and to save them. It ia one of Peter's noble confes.«ions — the instinctive promptings of a pious heart, auf* of ardent love. There waa no one

G9 And ° we believe and are sure lliat ihou art that Christ, the Son of the living God.

else who could teach them. The Pharisees, the Sadducees, and the scribes were corrupt, and unable to guide lliem aright; and ihough the doctrines of Jesus were mysterious, yet they were the only doctrines that could guide and save them. H T/iouhast, &-c. The meaning of this is, thoii tcachcst the doctrines which lead to eternal life. And trom this we may learn, 1st. That we are to expect that some of the doctrines of the cible will be mysterious. 2d. That though they are difficult to be understood, yet we should not therefore reject them. 3d. That nothing would be gained by rejecting them. The atheist, the intidel — nay the philosopher believes, or professes to believe, proposiiioiis quite as mysterious as any in the Bible. 4th. That poor, lost, sinful man, has nowhere else to go but to Jesus. He is the way, and the truth, and the life. And if the sinner betakes himself to any other way, he will wander and die. 5th. We should, therefore, on no account forsake the teachings of the Son of God. The words that he speaks are spirit and are life.

69. We are sure, &c. See a similar confession of Peter in Matt. xvi. 16, and the Notes on that place. Peter says we are sure, in the name of tlie whole of ihe apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor.

70. Have I not chosen you twelve? There is much emphasis in these words. Have not / — I the Saviour, the Messiah, chosen you in mercy, and in love, and therefore it will be a greater sin to betray me. Chosen. Chosen to the apostolic ofTice; conferred on you marks of ■aeculiar favor, and treason is therefore the greater sin. You twelve. So small a number. Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates. But when the number is so small, cho- »en in such a manner, then it becomes every one, however confident he may be, to be on his gueird, and examine his

not I chosen you twelve, and one of you is a * devil ]

71 He spake of Judas Iscariot ihe son of Simon: for he it was that

heart. ^ Is a devil. Has the spirit — th« envy, and malice, and treasonable designs of a devil. The word devil here is used in the sense of an enemij, or one hostile to him.

71. He spoke of Judas, Sec. There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear thai the apostles suspected even Judas, as they continued to treat him afterward* with the same confidence, for he carried the bag, or the purse containing their little property (John xii. 6; xiii. 29), and at the tabic, when Jesus said that one of them would betray him, the rest did not suspect Judas until Jesus pointed him out particularly. John xiii. 26. Jesus spoke of o7ie, to put them on theii guard, and to check their confidence, and to lead them to self-examination. So in every church, of company of pro fessing Christians, we may know that it is probable that there may be some one or more deceived; but we may not know who it may be, and should therefore inquire prayerfully, and honestlv, " Lord, is it /?"1I Shouldbetray. Would betray. If it be asked why Jesus called a man to be an apostle who he knew had no love for him, and who would betray him, and who had from the begin ning the spirit of a "devil," we may reply, 1st. It was that he might be an important witness for his own innocence, and for the fact that he was not an impostor. Judas was with him more than three years. He was treated with the same confidence as the others — ana in some respects, even with superioi confidence, as he had " the bag" (Johr xii. 6), or was the treasurer. He sav the Saviour in public and in private heard his public discourses, and his pri vate conversation; and would have bew just the witness which the high priesti and Pharisees would have desired if hu had known any reason why he shoul -I be condemned. Yet he alleged nothing against him. Though he betrayed him yet he afterwards said that he was innocent; and under the convictions ol conscience committed suicide. If Ju ihould betray him, being one of the twelve.

AFTER these things, Jesus waliced in Galilee: for he would not walk in Jewry, because the Jews souglit to kill liim.

2 Now the Jews' feast " of tabernacles was at hand.

3 His brethren therefore said unto

das had known any thing against the Saviour he would have alleged it. If he had known he was an impostor, and had alleged it, he would have saved his own life, and been rewarded. If he was an impostor, he ou!:;/U to have made it known, and would have heen rewarded for It. 2d. It nwy have been also wiih a foresight of the n(ce.«:?ity of having such a man among his disciples, in order that his own death might be brought about in the manner in which it was predicted. There were several prophecies which would have been unfulfilled bad there been no such man among the apostles. 3d. It showed the knowledge wliich the Saviour had of the human heart, that he could thus discern character before it was developed, and to be able so distinctly to predict that he would betray him. 4th. We may add, what benevolence did the Saviour evince — what patience and forbearance — that he had with him for more than three years, a rrwu who he knew hated him at heart, und who would yet betray liim to be put to death on a cross, and that duritig all that time he treated him with the utmost kindness!

1. After these thhi/rs. After the transactions which are recorded in the last chapters had taken place, and after the offence he had given the Jews. See ch. v. 18. IT Jcsux walked. Or Jesus lived, or tauf^ht. He travelled aroiuid Galilee teaching. If In Jcwrt/. In Judea — the southern division of Palestine. See the map. ^ The. Tews sought. That ia, the rulers of the Jews. It does not appear that tiie common people ever attempted to take his life.

2. The Jews' feust of lahernacles. Or the feast of tents. This feast was celcorated on the fifteenth day of the month him, Depart hence, and go into Judea, that thy disciples also may seg the works that thou docst.,

4 For there is no man Ihat doetk any thing in secret, and he himself sceketh to be known openly. If thou do these things, shew thyself to the world.

5 For neitho; did liis brethren ' believe in him.

Tisri, answering to the last half of our month September, and the first half of October. Num. x.xix. 12. Deut. xvi. 13 — 15. It was so called from the tentt or tabernacles which on that occasion were erected in and about Jerusalem, and was designed to commemorate theii dwelling in tents in the wilderness. Neh viii. l(j — 18. During the continuance of this feast, they dwelt in booths or tents, as their fathers did in the wilderness. Lev. xxiii. 42. 43. The feast was continued eight days, and the eighth or laal day was the most distinguished, and was called the frreat day of the feast, (ver. 37. Num. xxix. 35.) The Jews on this occasion not only dwelt in booths, but they carried about the branches of palms, willows, and other trees, which bore a thick foliage, and also branches of the olive-tree, myrtle, &,c. Neh. viii. 15. Many sacriiices were offered on this occasion, (Num. xxix. 12 — 39. Deut. xvi. 14 — IG), and it was a time of general joy. It is called by Josephus and Philo the greatest feast, and was one of the three feasts which every male ainong the Jews was obliged to attend.

3. Jlis brethren. See Note on Matt, xii. 47. ^ Thy disciples. The disciples which he had made when he was before in Judea. John iv. 1 — 3. ^ The work*. The miracles.

4, 5. For there is no man. Sec. The brethren of Jesus supposed that he was influenced as others are. And as it is a common thing among men to seek popularity, so they supposed that he would also seek it; and as a great multitude would be assembled at Jerusalem at this least, they supposed it would be a favorable time to make himself known. What follows shows that this was said probably not in sincerity, but in deri.-<ion: and to the other suffering » of our Lota was to be added, what is so common t«

6 Then Jesus said unto them, My * time is not yet come: but your time is alway ready.

7 The * world cannot hate you; but me it hateth, because I testify of it, tliat the works thereof are evil.

8 Go ye up unto this feast: I go not up yet unto this feast; for my lime is not yet full come.

9 When he had said these w'ords UBto them, he abode still in Galilee.

10 But when his brethren were

Christians, derision from his relatives and Ifiends, on account of his pretensions. If our Saviour was derided, we also may expect to be, by our relatives; and having his example, we should be content to bear it. ^ If thou do, &lc. It appears from this that they did not really believe that he wrought miracles; or if they did believe it, they did not suppose that he was the Christ. Yet it seems hardly credible that they could suppose that his miracles were real, and yet not admit that he was the Messiah. Besides, there is no evidence that these relatives had been present at any of his miracles; and all that they knew of them might have been from report. See Notes on Mark iii. 21. On the word brethren in ver. 5, see Notes on Matt, xiii. 55, and Gal. i. 19.

6. 3Iy time, &c. The proper time for his going up to the feast. We know not why it was not yet a proper time for nim to go. It might be because if he went then, in their company, while multitudes were going, it would have too much the appearance of parade, and ostentation; might excite too much notice, and be more likely to expose him to the envy and opposition of the rulers. H Your time, &c. It makes no difference to vou when you go up. Your going will excite no tumult, or opposition; it will not attract attention, and will not endanger your lives. Jesus, therefore, chose to go up more privately, and to remain until the multitude had gone. They commonly travelled to those feasts in lafge companies, made up of most of the families in the neighborhood. See Note, Luke ii. 44.

7. TTie world "annot hate you. You profess no princ'ples in opposition to the world. You do not excite its envy, or

gone up, then went he also up unto the feast, not openly, but as it wcro in secret.

11 Then ' the Jews sought him at the feast, and said. Where is he*

12 And ^ there was much murmuring among the people concern ing him: for some said, He is a good man: others said, Nay; but he deceiveth the people.

13 Howbeit, no man spake open ly of him, for fear of the Jews.

rouse against you the civil rulers. Aa you possess the same spirit and principles with the men of tlie world, they cannot be expected to hate you. IT 1 testify of it. I bear witness against it. This was the main cause of their opposition to Jesus. He proclaimed that men were depraved, and the result was that they hated him. We may expect that all who preach faithfully against the wickedness of men, will excite op position. Yet this is not to deter us from doing our duty, and, after the example of Jesus, from proclaiming to men their sins, whatever may be the result.

8. I go not up yet. Jesus remained until about the middle of the feast, (ver. 14.) That is, he remained about four days after his brethren, or until the mass of the people had gone up, so that his going might excite no attention, or that it might not be said he chose such a time to excite a tumult. — We have here a signal instance of our Lord's prudence, and opposition to parade. Though it would have been lauful for him to go up at that time, and though it would have been a favorable period to make himself known, yet he chose to forego these advantages rather than to afford an occasion of envy and jeal ousy to the rulers, or to appear even to excite a tumult among the people.

12. Murmuring. Contention, disputing, t He deceiveth the people. I'hat is, he is deluding them, or drawing them away by pretending to be the Messiah.

13. Spoke openly of him. The word translated openly, here, is commonly rendered boldly. This refers doubtless to those who really believed on him. His enemies were not silent; but his friends had not confidence to speak of

14 Now aboi:. t'lie midst of the ifeast, Jesus wonv, up into the temple, and tau<rht.

15 And " the Jews marvelled, saying-, How knowoth this man ' letters, having never learned 1

hiin openly, boldly, or to speak what they really thouirht. Many supposed that he was the Messiah; yet even this they did not dare to profess. All tiiat they could say in his favor was that lie was a good man. There are many such friends of Jesus in the world who are desirous of saying something good about him, but who from fear, or shame, refuse to make a full acknowledgment of him. Many will praise his morals, his prtcc-pls, or his holy life, while they arc ashamed to speak ot his divinity, his atonement, his holiness, and still more to acknowledge that they arc dependent on him alone for salvation.

14. About the midst. Or abojt the middle oi the feast. It continued eight days. IT The temple. See Note, Matt. XXI. 12. A7ul taught. Great multitudes were assembled in and around the temple, and it was a favorable time and place to make known his doctrine.

15. Knoweth this man letters. The Jewisii letters or science consisted in the knowlcdt;e of their scriptures, and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament, as to excite iheir amazement and adniiration. ^Having never learned. The Jews taught their law and iradilion in celebrated achools. As Jesus had not been instructed in those schools, they were amazed at his learning. What early human teacliing the haviour had we have no means ol ascertaining, further than that it was customary for the Jews to teach their children to read the scriptures. 2 Tim. iii. 15. " From a child thou (Timothy) hast known the holy scriptures."

16. My doctrine. My teaching, or what I teach. This is the proper meaning of ihe word doctrine. It is what is taught us. and as applied to religion, it is what is taught us by God, n the holy scriptures. 1? Is not mine. It is not originated by mo. Though I have not learned in ycjur schools, yet you arc not to infer that the doclrmc

IG.Jesus answered then*, and said, My doctrine is not* mine, but his that sent rne.

17 If any man will do his will, he shall know of the doctrine,

which I teach is devised or invented by me. I teach nothing that is contrary to the will uf God, and which lie has not appointed mc to teach. Tf His that sent me. God's. It is such as he approves, and such as he has commissioned me to teach. The doctrine is divine in its origin, and in its nature.

17. If any man will do his tcill. Lit crally, if any man will.^, or is willing to do the will of God. If there is a disposition to do that will, though he should not be able perfectly to keep his com mandments. To do the ti'tVZ of God, is to obey his commandments, to yield our hearts and lives to his requirements. A disposition to do his will, is a readiness to yield our intellects, and feelings, and all that we have, entirely to him, to be governed according to his pleasure. IT He shall know. He shall have evidence, in the very attempt to d« the will of God, of the truth of his doctrine. This evidence is internal, and to the individual it is satisfactory, and conclusive. It is of two kinds, let. lie will find that the doctrines which Jesus taught are such as commend themselves to the reason and conscience, and such as are consistent with all that we know of the perfections of God. His doctrines will commend themselves to us as fitted to make us pure and happy, and of course such as must be from God. 2d. An honest desire to obey God, will lead a man to embrace the great doctrines of the Bible. As, e. g. he will find that his heart in depraved, and inclined to evil, and he will see and feel the truth of the doctrine of depravity, he will find that ho is a sinner and needs to be horn again,• he will learn his owii weakness, and see his need of a Saviour, ot an atonement, and of pardoning mercy; he will feel that ho is polluted and need.s the purifying influence of the holy Spirit. Thus we may learn, 1st. That an honest eflbrt to obey God is the extsiest way to learn the doctrines of the Bible. 3(1 Those who make such an cfibrt will not whether it be of (Jod, or whether I speak of ri-ysclf.

18 lie ° that speakcth of himself, seekcth his own glory: but he that * seeketh his glory that sent him, the same is true, and no unrighteousness is in him.

19 Did not Moses "^ give you the law, and yet none ** of you keepeth

cavil at any of the doctrines of the scriptures. 3a. This is evidence of the truth of revelation which every man can apply to his own case. 4th. It is such evidence as to lead to certainty. And this is the kind of evidence that man needs. No man who has ever made an honest effort to live a pious hfe, and to do all the will of God, has ever had any doubt of the truth of the Sav-iour's doctrines, or any doubt that his religion is trtic, and is fitted to the nature of man. They only doubt the truth of religion who wish to hve in sin. 5th. We see the goodness of God in giving us evidence of his truth that may be wuhin every man's reach. It does not require great learning to be a Christian, and to be convinced of the truth of the Bible. It requires an honest heart, and a willingness to obey God. IT Whether it he of God. Whether it be divine. ^ Or whether I speak of myself. Of myself without being commissioned or directed by God.

18. That speaketh of himself. ■ This does not mean about, or concerning iiimself, but he that speaks by his own authority, without being sent by God, as mere human teachers do. ^ Seeketh his own glory. His own praise, or seeks for reputation and applause. This is the case with mere human teachers, and as.^isus, in his discourses, manifestly sought to honor God, they ought to have supposed that he was sent by him. ^ No unrighteousness. This word here means evidently, there is no falsehood, no deception in him. He is not an impostor. It is used in the same sense in 2 Thess. ii. 10 — 12. It is true that there was no unrighteousness — no sin in Jesus Christ, but that is not the truth taught here. It is, that he was no impostor, and the evidence of this was that he sought not iiis own glory, but the law? Why go ye about to kill • mel

20 The people answered and said, / Thoa ha.st a devil: who goeth about to kill thee ]

them, I have done one work, and ye all marvel.

the honor of God. This evidence was: furnished, 1st. In his retiring, unobtrusive disposition; in his not seeking the applause of men. 2d. In his teaching such doctrines as tended to e.xalt God,! and humble man. 3d. In his ascribing I all glory and praise to God.

prided themselves. Every violation of that law they considered as deserving of death. They had accused Jesus of violating it because he had healed a man on the sabbath, and for that they had sought his life. Ch. v. 10 — 16. Jesus here recalls that charge to their recollection, and shows them that though they pretended great reverence for that law, yet they were really its violators in having sought his life. ^ None of you, &-c. None of you Jews. They had sought to kill him. This was a pointed and severe charge, and shows the great faith fulness, and point, with which he was accustomed to proclaim the truth. If Wh go ye about to kill me? Why do ye seek to kill me? See ch. v. 16.

20. The people. Perhaps some of the people who were not aware of the designs of the rulers. ^ Thou hast a devil. Thou art deranged, or mad. See ch. X. 20. As they saw no effort to kill him, and as they were ignorant of the designs of the rulers, they supposed that this was the effect of derangement.

21. One work. The heahngof the man on the sabbath. John v. IT Ye all marvel. Ye all wonder, or are amazed - and particularly that it was done on the sabbath. This was \he particular ground of astonishment, that he should dare to do what they esteemed a violation of the sabbath.

22. 3foses therefore gave unto you circumcision. Moses commanded you to circumcise your children. Lev. xii. 3

you circumcision; (not because 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 hcve made a man every whit whole on the sabbath-day 1

The word " therefore" does not mean that Moses cave them circumcision on account of the work, which Christ was to do, but is used in the sense of moreover; or, for the sake of illnslration. If Nol because, Sec. Not that it is of Moses. Though Jesus spoke in accordance with the custom of the Jews who ascribed the appointment of circumcision to Moses, yet he is careful to remind them that it was in observanro long before Moses. So also the sabbath was kept before Moses, and in the one case and the other they ought to keep in mind the design o{ the appointment. 1i Of the fathers. Of the Patriarchs, Abraham, Isaac and Jacob. Gen. xvii. ]0. IT Ye on the sabhath-day, &c. The law required that the child should be circumcised on the eighth day. If that day happened to be the sabbath, yet they held that he was to be circumcised, as there was a positive law to that effect; and as this was commanded, they did not consider it a breach of thj sabbath. ^ A man. Not an adult man, but a man child. Sec John xvi. 21. "She remenibcreth no more her sorrow for joy that a man is born into the world."

23. That the law of Moses should not be broken. In order that the law requiring it to be done on the sabbathday should be kept. ' Are ye angry, &o. The argument of Jesus is this. ' You yourselves in interpreting the law about the sabbath, allow a work of necessity and mercy to l)e done. You do that which is necessary as an ordinance of religion denoting srjmration from other nations, or external purity. As you allow this, you ought also to allow for the same reason that a man should be completely restored to health; that a work of mercy of much more import-

25 Then said some of them of

' 2G But, lo, he speaketh boldly, and they say nothing unto him. Do ''the rulers know indeed that this is the very Christ ]

ance should be done.' We may learn here, that it would be happy for all if they would not condemn others in that thing which they allow. Men often accuse others of doing things which they themselves do in other ways. ^ Every whit whole. Literally '" I have restored the whole man to health," implying that the man's whole body was diseased, and that he had been entirely restored to health.

21. According to appearance. Not aa a thing first oilers itself to you, without reflection, or candor. In appearance \o circumcise a child on the sabbath might be a violation of the law. Yet you Ap it, and it is right. So to appearance it might be a violation of the sabbath to heal a man; yet it is right to do works of necessity, and mercy. ^ Judge righteous judgment. Candidly; looking at the law, and inquiring what its spirit really requires.

2C. Do the rulers know indeed, &,c. It seems from this that they supposed that the rulers had been convinced that Jesus was the Messiah, but from some cause were not willing yet to make it known to the people. The reasons of this opinion were these. 1st. The\ knew that they had attempted to kiU him. 2d. They now saw him speaking boldlv to the people without interruption from the rulers. They concluded therefore that some change had taken place in the sentiments of the rulers in regard to him, though they had not yet made it public. H The rulers. 1 he members of the.sanhedrim, or great council of the nation, who had charpe of religious afl'airs. ^ Indeed. Trmy. Certainly. Have they certain evidence 13 would apnear from iheir suffering him to speak without interruption, ^i Thrvertf Christ. Is fru/v, or really, the Messialt

37 Ilowbcit » wc know this man whence he is; but when Christ Cometh, no man knowelh whence he is.

28 Then cried Jesus in the tem-

Ele as he taught, saying, Ye both now me, and ye know whence I am: and ' I am not come of myself, but he that sent me ' is true, whom ** ye know not.

29 But ' I know him: for I am from him, and he hath sent me.

30 Then f they sought to take

27. Hovibeit. But. They proceeded to state a reason why they supposed he could not be the Messiah whatever the rulers might think. If Whence he is. We know the place of his birth and residence. If No man knoweth whence he is. From Matthew ii. 5, it appears that the common expectation oi the Jews was that he would be born at Bethlehem. But they had also feigned that after his birth he would be hidden or taken away in some mysterious manijer, and appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions. Matt. xxiv. 23. "Then if any man shall say unto you lo here is Christ, or there, believe it not." Andagain, (ver. 26), " If they shall say unto you behold he is in the desert, go not forth; behold he is in the secret chambers, beheve it not." The following extracts from Jewish writings show that this was the common expectation. " The Redeemer shall manifest himself, and afterwards be hid. So it was in the redemption from Egypt. Moses showed himself, and then was hidden." So on the passage. Cant, ii 9. " My beloved is like a roe or a young hart;" they say " a roe appears, and then is hid, so the Redeemer shall first appear, and then be concealed, and then again be concealed, and then again appear." " So the Redeemer shall first appear, and then be hid, and then at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains this passage, and shows that the writer of him, but no man laid hands on him, because his hour was not yet come.

31 And many ^ of the people believed on him, and said. When Christ Cometh, will he do more miracles than these which this vian hath done?

32 The Pharisees heard that tire people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him.

33 Then said Jesus unto tliem,

this gospel was well acquainted with the opinions of the Jews, hosvever improbable those opinions were.

28. Ye know whence I am. You have sufficient evidence of my divine mission, and that I am the Messiah. ^ Is true. Is worthy to be believed. He has given evidence that I came from him, and he is worthy to be believed. Many read this as a question: Do ye know me, and know whence I am? I am not come of myself, &,c.

30. They sought to take him. The nders and their friends. They did this, 1st. Because of his reproof; and 2d. For professing to be the Messiah. H Hii hour. The pioper and the appointed time for his death. See Matt. xxi. 46.

31. Will he do more miracles. It was a common expectation that the Messiah would work many miracles. This opinion they founded on such passages as Isa. XXXV. 5, 6, &c.: " Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then shall the lame man leap as a hart," (fee. Jesus had given abundant evidence of his power to work such miracles, and they therefore believed that he was the Messiah.

32. The people murmured such things. That is, that the question was agitated whether he was the Messiah; and ii excited debate and contention; and that the consequence was, he made man> friends. They chose, therefore, if pos sible, to remove him from them.

33. Yet a little while am I with you. It will not be long before my death. This is supposed to have been about six months before his death. This speech of Jesus is full of tenderness

Yet • a little while am I with you, and then I go unto him that sent me.

31 Ye * shall seek mc, and shall not find me.• and where I am, thither ye cannot come.

35 Then said the Jews among themselves. Whither will he go,

They were seeking his life. He tells them that he is fullji aware of it; that he will not be long with them; and implies that they should be diligent to seek him while he was yet with them. He was about to die, but tiiey might now seek his favor and find it. When we remember that this was said to his persecutors and murderers; that it was said even while they were seeking his life, we see the peculiar tenderness of his love. Enmity, and hate, and persecution, did not prevent his ofiering salvation to them. ^ I go unto him that sent me. This is one of the intimations that he gave that he would ascend to God. Compare ch. vi. 02.

31. Ye shall seek me. This probably means simply, ye shall seek the Alrssiah. Such shall be your troubles, such the calamities that shall come on the nation, that you will earnestly desire the coming o( the Messiah. You will seek for a deliverer, and will look for him that he may bring deliverance. This does not mean that they woidd seek for Jesus, and not be able to find him; but that they would desire the aid and coming of the Messiah, and would be disappointed. Jesus speaks of himself as the Messiah, and his own name as Bynonymous with the Messiah. See Notes on Matt..\.viii. 39. IT Shall not find me. Shall not find the Messiah. He will not come according to vour e.xpectaiions, to aid yo\i. See?*fotcs on Matt. xxiv. ^ Where I am. This whole clause is to be understood as future, though the words "am" and "cannot" are both in the present tense. The meaning is, where I shall be, you will not be able to come. 'I'liat is, he, the Mci^siah, would be in heaven; and though they would earnestly desire his presence and aid to save tlie city and nation from the Romans, yet they would not be able to obtain it — rcpre- •entcd here by their not being able to 23' that we shall not find him 1 will ho go unto the dispersed ' ainon^ the ' Gentiles, and teach the Gen'.iles 1

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

37 In the last <* day, that great

come to him. This does not refer to their individual salvation, but to the deliverance of their nation. Ii is not true of individual sinners that they seek Christ in a projjer manner, and are not able to find him. Dut it vas true of the Jewish nation that tliev looked for the Messiah, and sought liis coming to deliver them, but he did not do it.

35. The dispersed amons: the Gentiles. To the Jews scattered among the Gentiles, or living in distant pans ol the earth. It is well known tluu at that time there were Jews dwelling in almost every land. There were multitudes in Egypt, in Asia Minor, in Greece, in Rome, &.C., and in all these places they had synagogues. The question which they asked was, whether ho would leave an ungrateful country, and go into those distant nations, and teach them. T Gentiles. In the original, Greeks. All those who were not Jew$ were called Greeks, because they were chiefly acquainted with those Heathens only who spake the Greek language. It is remarkable that Jesus returned no answer to these inquiries. He rather chose to turn off their minds from a speculation about the place to which he wa.s going, to the great aflairs of their own personal salvation.

37. In the laH day. The eighth day of the festival. H That great day. The day of the holy convocation, or solemn assembly. Lev. x.xiii. 36. This seems to have been called the great day, 1st. Because of the solemn a-sscmbly, and because it was the closing scene. 2d. Because, according to their traditions, on the previous days thry otfered sacrifices for the Heathen nati<iTis -d.^ well aa for themselves, but on this d.iv for the Jews only. — Lisklfoot. ".td. Because, on this day. they alistained from all servile labor (Lev. xxiii. 3'.i), and rogardea it as a Ae/v (lav. Ith. On this day ihcv finished the rcadinu (i the law, whici

day of the feast, Jesus stood and cried, saying, If " any man thirst, let hip* conae unto me and drink.

they coLUnenced at the beginning of the feast. 5th. Because on this day probably occurred the ceremony of drawing water from the pool of Siloam. On the last day of the feast it was customary to perform a solemn ceremony in this manner: The priest fdled a golden phial with water from the fount of Siloam (see Note, John ix. 7.), which was borne with great solemnity, attended with the clangor of trumpets, through the gate of the temple; and, being mi.xed with wine, was poured on the sacrifice on the altar. V/hat was the origin of this custom is unknown. Some suppose, and not improbably, that it arose from an improper understanding of the passage in Isa. xii. 3: " With joy shall ye draw water out of the wells of salvation." It is certain that no such ceremony is commanded by Moses. It is supposed to be probable that Jesus stood and cried while they were performing this ceremony, that he might, 1st, illustrate the nature of his doctrine by this; and, 2d, call off their attention from a rite that was uncomrnanded, and that could not confer eternal life. 'H Jesus stood. In the temple, in the midst of thousands of the people. ^ If any man thirst. Spiritually. If any man feels his need of salvation. See John iv. 13, 14. Matt. V. 6. Rev. xxii. 17. The invitation is full and free to all. IT Let kim come unto me, &c. Instead of depending on this ceremony of drawing water, let him come to me, the Messiah, and he shallfind an ever-abundant supply for all the wants of his immortal soul.

38. He that believelh on me. He that acknowledges me as the Messiah, and trusts in me for.=alvation. ^ As the scripture hath said. This is a difficult expression, from the fact that no such expression as follows is to be found literally in the Old Testament. Some have proposed to connect it with what precedes: ' He that believcth on me, as the Old Testament has commanded, or required.' Rut to this there are many objections. The natural and obvious meaning here is doubtless the true one; and Jes js probably intended to say, not that there was any particular place in

38 Hethatbolievethonme, asthe Scripture hath said, out * of his belly sliall flow rivers of living water. b I r.18.4. Is.58.n. c.4.14.

the Old Testament that affirmed this in so many words, but that this was the substance of what the scriptures taught, or this was the spirit of their declar.'> tions. Hence the Syriac translates it in the plural — the scriptures. Probably there is a reference more particularly to Isa. Iviii. 11, than to any o'her single passage: " Thou shah be like a watered garden, and like a spring of water, whose waters fail not." See also Isa..xliv. 3, 4; Joel iii. 18. ^< Out of hia belly. Out of his midst, or out of hia heart. The word belly is oiten put for the midst of a thing, the centre, and the heart. Matt. xii. 40. It means, here, that from the mmi shall flow; that is, his piety shall be of such a nature that it shall extend its blessings to others; it shall be like a running fountain — perhaps in allusion to statues, or ornamented reservoirs in gardens, in which pipes were placed, from which water was continually flowing. The Jews used the same figure: "His two reins are like fountains of water, from which the law flows." And again: "When a man turns himself to the Lord, he shall be as a fountain filled with living water, and his streams shall flow to all the nations and tribes of men." — Kuinoel. H Rivers. This word is used to express abundance, or a full supply. It means, that those who are Christians shall diffuse large, and liberal, and constant blessings on their fellow-men. And as Jesus immediately explains it, that they shall be the inslrumerits by which the Holy Spirit shall be poured down on the world, 'i Living water. Fountains, everflowing streams. That is, the gospel shall be constant and life-giving in its blessings. W'e learn here, 1st. That it is the nature of Christian piety to be diffiisive. 2d. That no man can believe on Jesus who does not desire that others should also, and who will not seek it. 3d. That the desire is large and hberal — that the Christian desires the salva • tion of all the world. 4th. That the faith of the believer is to be connected with the influence of the Holy Spirit, and in that tray Christians are to be like rivers of hving water.

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

40 Many of the people therefore, when they heard this saying, said, Of a tnith this is the Propliet. *

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 the seed of David, and out of the to\vi>

Spirit, that should be sent down to attend their preaching, and to convert sinners. IT Was not yel /riven. Was not given in such lull and large measures as should be after Jesus had ascended to heaven. Certain measures ol' the influences of the Spirit had been ilways given in tlic conversion and sanciitication of the ancient saints and propliets. But that abuiidmit and full effusion which the apostles were permitted afterwards to behold had not yet been given. See Acts ii., x. 44, 45. T Jesus was not yet glorified. Jesus had not yet ascended to heaven — to the flory and honor tliat awaited him there, t was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after tiie death of Jesus, as that death was the procuring cause of this great blessing. Hence he said, (John xvi. 7), " It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but tf I depart, I will send Iriin nnio you." Gee al.«o ver. 8 — 12, and ch..\iv. 1.5, IG, iG. Compare F:ph. iv. H, 9, 10, 11.

40. The prophet. Tiiat is, the proi'hct whjni they expected Xo precede the loming of the Messiah, either Elijah or Jerenuah. Sec Matt. xvi. 14.

45, 4(). The officers. Those who had oonn appointed (ver. 3:2) to take him. ft seem* that lesus was in the midst of the people, addressing them, and

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 ofhcers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him 1

47 Then answered them the Pharisees, Are ye also deceived 1

that they happened to come at the very time in which he was speaking. They were so impressed and awed with what ho said, thai they dared not to take him. — There have been few instances of eloquence like thi.s. His speakin" had so much evidence of truth,.so much proof that he was from God, and was so impressive and persuasive, that they were convinced of his innocence, and they dared not touch him to execute their commission. We have here, 1st. A remarkable testimony to the commanding eloquence and truth of Jesus. 2d. Wicked men may be awed and restrained by the presence of a good man, and by the evidence that he speaks that wiiich is true. 3d. God can preserve his friends. Here were men sent for a particular purpose. They were armed with power. They were commissioned by the highest authority of the nation. On the other hand, Jesus was without arms or armies, and without external protection. Yet, in a manner which I he officers and the high priests would have httlc expecicd, he was preserved. So. in ways we little expect, God will defend and deliver us, wlicn in the midst of danger. 4th. No prophet, apostle, or minister, has ever spokep the truth with as much power, grace and beauty, as Jesus. It should bfl ours, thcrrforc, to listen to his words, and to sit at liis feet and learn hcavcn'.y wisdom.

47. Arc ye also deceived t They het down the claims of Jesus as of course an imposture. Thev did not examine.

48 Have nny of tho rulers " or of the Pharisees believed on him]

49 ]5ut this people, who knoweth not the law, are cursed.

but were, hkc thousands, determined to believe that he was a deceiver, flence they did not ask them whether they were convinced, or had seen evidence that he was tlie Messiah; but witii minffled contempt, and envy, and anger, asked if they were also deluded. Thus many assume rehgion to be an imposture: and when one becomes a Christian, tiiey assume at once that he IS deceived; that he is the victim of foolish credulity or superstition, and treat him with ridicule or scorn. Candor would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candor in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God. »

48. The rulers. The members of the sanhedrim, who were supposed to have control over the religious rites and doctrines of the nation. ^ The Pharisees. The sect possessing wealth, and office, and power. The name Pharisees sometimes denotes those who were high in honor and authority. This shows the rule by which they judged of religion: 1st. They claimed the right of regulating the doctrines and rites of religion. 2d. They repressed the liberty of private judgment, stifled investigation, assumed that a weio doctrine must be heresy, and labored to keep the people in inglorious bondage. 3d. They treated the new doctrine of Jesus with contempt, and thus attempted to put it down, not by argument, but by cofitempt, and especially because it was embraced by the common people. This is the way in which doctrines contrary to the truth of God have been uniformly supported in the world; this is the way in which new views of truth are met, and this the way in wnich those in ecclesiastical power often attempt to lord it over God's heritage, and to repress the investigation of tne Bible.

49. This people. The word here translated people is the one commonly rendered the multitude. It is a word expressive of contempt, or, as we would

50 Nicodemus saith \iiito them (* he that came ' to.lesiis by night, being one of them,)

say, the rabble. It denotes the scorn which they ielt that the people should presume to judge for themselves in ii case pertaining to their own salvation. IT Who Jinoweth not the law. Who have not been instructed in the schools of the Pharisees, and been taught to interpret the Old Testament as they had. They supposed that any who believed on the humble and despised Jesus must be of cozirse ignorant of the true doctrines of the Old Testament, as they held that a very different Messiah from him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which tho Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever pre-.sented to man that in a proper manner regarded the poor, the ignorant, and the needy. Phiiusophers;iiid Pharisees, in all ages, have looked on them with contempt. ^ Are cursed. Are execrable; are of no account; are worthy only of contempt and perdition. Some suppose that there is reference here to their being worthy to be cut ofl' from the people for believing on him. or worthy to be put out of the synagogue. Se<> ch. i.x. 22. But it seems to be an expression only of contempt; a declaration that they were a rabble, ignorant, unworthy of notice, and going to ruin. Observe however, 1st. That of this despised people were choser most of those who became Christians 2d. That if the people were ignorant, it was the fault of the Pharisees and rulers. It was their business to see that they were taught. 3d. There ia no way so common of attempting to oppose Christianity as by ridiculing its friends as poor, and ignorant, and weak, and credulous. As well might food, and raiment, and friendship, and patriotism, be held in contempt because the poor need the one, or possess the other. 50. Nicodemus. See ch. iii. 1. ^ One of them. That is, one of the great council, or sanhedrim. God otten places one or more pious men in legi.slntive assemblies to vind'cite his honor and hie

51 Doth"our law judge^ny man I 2 And early in the morningf h«' hefore it hoar him, and know what ' camo a^rain into the temple, and all he doetli ■? the ])eople came unto him; and he

52 They answered and said unto sat down, and taught them, lim. Art thou also of (iulilee 1 3 And the scribes and Phr

■Search and look: ibr out of Galilee

53 And every man went unto his own house.

JESl]S went unto the Mount of Olives. oDe.n.8. Pr.18.13. ils.9.1,2.

law. And he often gives a man grace on sucii occasions boldly to del'cnd his cause, to put men upon iJteir pronf, and to confound tlic proud and tiie domineering. Wc see in this case, also, that a man, at one time timid and foarful, may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man entrusted with authority or office, fearlessly to defend the truth of (lod: and when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender.

51. Dot k our law, &c. The law required justice to be done, and gave every man an opportunity of a fair and impartial trial. Lev..\i.\. l.'j, IG. Ex. xxiii. 1, 2. Deut. xix. 1.5, 18. Their condemnation of Jesus was a violation of every rule of rigbt. He was not arraigned; was not ncard in self-defence, and not a single witness was adduced. Nicodemus demanded tliat justice should be done, and that he.should not be condemned utuil he had iiad a fair trial. Every ntan sboidd be i)resumed to be innocent until he is proved to be guilty. This is a maxim of law, and tills is a most just and proper precept in our judgments in private life.

52. Art thou aho of Galilee? Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well he was not o( Galilee, but they meant to ask whether /((■ also had become a follower of the despised (Jalilean. ilidieide is not irgument, and there is no demonstralion in a jii)u; but unhappily this is the only weapon which the proud and haut'hty often tise in opposing religion. f Arigeth 7to prophet. That is, there is nn prediction that any prophet should

ariseea broufrht unto him a woman taken in adultery; and when they had set her in the midst,

4 They say unto liiin, Master, this woman was taken in adultery, in the very act.

5 Now ' Moses in the law com

come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Compare John i. 4G. They assumed, therefore, that Jesua could not l)e the Ciirist.

5:<. A7id every man. Sec. There 13 every mark of confusion and disorder in this breakiuf; up of the sanhedrim. It is possible that some of the Sadducees might have joined Nicodenius in oppo sing the Pharisees, and thus increiised the disorder. It is a most instructive and melancholy exhibition of the influence of pride, envy, contempt, and anger, when brought to bear on an inquiry, and when they are manifestly opposed to candor, to argument, and to truth. So wild and furious are the pas sions of men when they oppose the person and claims of the Son of God I It is remarkable, too, how God accom plishes his purposes. They wished to destroy Jesus. God sufl'ered their pas sions to be excited, a tumult to ensue, the assembly thus to break up in disorder, and Jesus to be safe, for his time had not yet come. " The wrath of man shall praise him: the remainder of wrath shall he restrain." Ps. I.x.xvi. 10.

1. Mount of Olives. The mountain about a mile directly east of Jerusalem. See Note, Matt. xxi. 1. This was the place in which he probably often j)assed the night when attending the leasts at Jerusalem. The garden of Geth.semarK'. to which he was accustomed to resort (eh. xviii. 2), was on the western side of that mountain; and Bethany, the abode of Martha and.Mary, on its east side (ch. XI. 1).

6 This tliey said tempting him, that llicy misrh have to accuse him. IJut.lesus stooped down, and with 'lis finger wrote on the ground, as 'hough he heard them not.

Moses was death. Lev. xx. 10. Dent, xxii. 22. The pariicular manner of the Jeath was not specified in the law. The Jews had themselves, in the time of Christ, determined that the mode should be by stoning. See this described in the Notes on Matt. xxi. 35, 41. The punishment for adultery varied. In some cases it was strangling. Ill the time of Ezekiel (ch. xvi. 38 — 40) it was stoning, and being thrust through with a sword. If the adulteress was the daughter of a priest, the punishment was being burned to death.

6. Temptmg him. Trying him, or laying a pian that they might have occasion to accuse him. If he decided I lie case, they expected to be able to I) ring an accusation against him. For it he decided that she ought to die, they might accuse him of claiming power which belonged to the Romans — the power of life and death. They might allege that it was not the giving an opinion about an abstract case, but that she was formally before him, that he decided her case judicially, and that without authority or form of trial. If he decided otherwise, they would have alleged that he denied the authority of the law, and that it was his intention to abrogate it. They had had a controversy with him about the authority of the sabbath, and they perhaps supposed that he would decide this case as he did that — against them. It may be farther added, that they knew that Jesus admitted publicans and sinners to eat with him; that one of their charges was that he was friendly to sinners (see Luke xv. 2); and they wished, doubtless, to make it appear that he was gluttonous, and a tmne-hihher, and a friend of sinners, and disposed to relax all the laws of morality, even in the case of adultery. Seldom was there a plan more artfully laid, and never was more wisdom and knowledge of human nature displayed 'han in the manner in which it was met.

7 So when thej continued asking him, he lifted up himself, and said unto them, lie 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.

^ Wrote on the ground. This took plac in the temple. The "ground," nere. means the pavement, or the dust on the pavement. By this, Jesus showed them clearly that he was not solicitous to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation. ^ As though he heard them not. This is added by the translators. It is not in the original, and should not have been added. There is no intimation in the original — as it seems to be implied by this addition — that the object was to convey the impression that he did not hear them. What was his object is unknown — and conjecture is useless. The most probable reason seems to be that he did not wish to intermeddle; that he designed to show no solicitude to decide the case; and that he did not mean to decide it unless he was co7i strained to.

7. They contiyiued asking him. They pressed the question upon him. They were determined to extort an answer from him, and showed a perseverance in evil which has been unhappily often imitated. IT Is without sin. That is, wiihout this particular sin; he who has not himself been guilty of this very crime — for in this place the connexion evidently demands this meaning. H Let him Jirst cast a stone at her. In the punishment by death, one of the witnesses threw the culprit from the scaffold, and the other threw the first stone, or rolled down a stone to crush him. See Deut. xvii. 6, 7. This was in order that the witness might feel his responsibihty in giving evidence, as he was also to be the executioner. Jesus, therefore, put them to the test. \Vitho-it pronouncing on her case, he directed them if any ol them were innocent to perform the office of executioner. This was said evidently well knowing their guilt, and well knowing that no one would dar« to do it.

9 And they which heard il, be- ] II She said. No man, Lord. And bag convicted by their own con- Jesus said unto her, Neither do I science, went out one by one, be- ' condemn " thee: go, and sin *■ no {Tinning at the eldest, cir/i unto the more.

last; and Jesus was left alone, 12 Then spake Jesus again unto and the woman standing in the ' them, saying, I ' am the light of midst. the world: he that ■* followeth me

10 WheR Jesus had lifted up shall not walk in darkness, but shall himself, and saw none but the wo-, have the light of life.

man, he said unto her. Woman, \ 13 The Pharisees therefore said where are those thine accusers 1 unto him. Thou • bearest record of hath no man condemned thee'? thyself; thy record is not true.

9. The eldest. As being conscious of more sins, and bcin£? desirous to leave the Lord Jesus. The word eldest liere probably refers not to age but to honor. From those vvlio were in liigliesi reputation to the lowest in rank. Tliis consciousness of crime showed that the state of the public morals was exceedingly corrupt, and justilied the declaration of Jesus that it was an adultcroux and wicked gc7teratio?i. Matt. xvi. 4. ^ Alone. Jesus onli/ was left with the woman, &:,c. '^ In the midst. Her accusers had gone out, and left Jesus and the woman. But it is by no means probable that the people had left them, and as this was in the temple on a pub- Uc occasion, they were doubtless surrounded still by m:iny. This is evident from the fact that Jesus immediately 'ver. 12) addressed a discourse to the people pr(^sent.

10. N^o man condemned thee? Jesus had directed tlicm, if innocent, to cast a stone, thus to condemn her, or to use the power whicii he gave them to condemn her. No one of them had done that. They had accused her, but they had not proceeded to the act expressive of jtidlcinl condemnation.

11. Neither do I condemn thee. This is evidently to be taken in the sense of judicial rondemnation, or of passing sentence ns a magistrate; for this was wliat they had arraigned her for. It was not to obtain hxi^ ojnnion about adultery, 6ut to obtain the i-ondemnation of this woman. As he cluimcd no civil autholity, he said that he did not exercise it, and should not condemn her to die. In ihis sense the word is used in the previous verse, and this is the only sense whicn the passage demands. Besides, «vhat follow? shows that this was his meaning. If Go, and sin no more. Yon have sinned. You have been delected and accused. The sin is great. Bull do not claim power to condemn you to die, and as your accusers have left you, my direction to you is that you sin no more. This passage, therefore, tcacliei. us: 1st. That Jesus claimed no civil authority. 2d. That he regarded the action of which they accused her as.«ti». 3d. Tiiat lie knew the hearts and live* of men. 4th. That men are often very zealous in accusing others of tiiat of which they themselves are guilty. And, 5tii. That Jesus was endowed with wonderful wisdom in meeting the devices of his enemies, and eluding their deep-laid plans to involve him in ruin.

It should be added that tliis passage, together with the last verse of the preceding chapter, has been by many critics thought to be spurious. It is wanting in many of the ancient manuscripts and versions, and has been rejected by Erasmus, Calvin, Beza, (iroiius, Wctstein, Tittman, Knapp, and many others. It is not easy to decide the question whether it be a genuine part of the New Testament or not. Some have supposed that it was not written by the evangelists, but was often related by them, and that after a time it was recorded, and introduced by Papias into the sacred text.

12. I am the light oj the world. See Note on ch. i. 4, 1».

i own case. See ch. v. 31. The law rej quired two witnesses in a criminal case, and they alleijed that as the only evi- I dence which Jesus had was his own as- I sertion, it could not be entitled to belief i^/i not true Is not worthy of belief

14 Jesus answered and said unto ' them, Tliough 1 bear record of my-: self, yel my record is true: for I know whence I came, and whither I go; but " ye cannot tell whence I come, and whither 1 go.

15 Ye judge after the flesh; I '' judge no man.

14. Jesus answered, &c. To this objection Jesus replied by saying, first, that the case was such as tliat his testimony alone ought to be received; and secondly, that he had the evidence given him by his Father. Though in common hfe, in courts and in mere human transactions, it was true that a man ought not to give evidence in his own case, yet in this instance such was the nature of the case that his word was worthy to be believed. ^My record. My evidence, my testimony. If Is true. Is worthy to be believed. ^ For I know whence I came — but ye, &c. I know by what authority I act; I know by whom I am sent, and what commands were given me; but you cannot determine this, for you do not linow these unless / testify them to you. We are to remember that Jesus came not of himself (ch. vi. 38); that he came not to do his own will, but the will of his Father. He came as a witness of those things which he had seen and known (ch. iii. 11), and no one could judge of those things, for no man had seen them. As he came from heaven, as he knew his Father's will, as he had seen the eternal world, and known the counsels of his Father, so his testimony was worthy of confidence. As they had not seen and known these things, they were not qualified to judge. An ambassador from a foreign court knows the will and purposes of the sovereign who sent him, and is competent to bear witness of it. The court to which he is sent has no way of judging but by his testimony, and he is therefore competent to testify in the case. All that can be demanded is that he give his -rcdentials that he is appointed; and this Jesus had done both by the nature of his doctrine and his miracles.

IG And yet if 1 judge, my judgment is true: for ■* 1 am nol alone, but I and the Father that seni me.

17 It is also written ' in youi law, that the testimony of two mei is true.

18 I am one that bear witness of

corrupt mode; not according to the spiritual nature of the doctrines. By your preconceived opinions and prejudices you are determined not to believe that I am the Messiah. ^ / Jw«^^e no man. Jesus came not to condemn the world (ch. iii. 17.) They were in the habit of judging rashly and harshly of all. But this was not the purpose ot disposition of the Saviour. This expression is to be understood as meaning that he judged no one after their manner; he did not come to censure and condemn men after the appearance, or in a harsh, biassed, and unkind manner.

16. And yet if I judge. If I should express my judgment ot men, or things. He was not limited, or forbidden to do it, or restrained by any fear that his judgment would be erroneous. If My judgment is true. Is worthy to be re garded. If For I am not alone. I concur with the Father who hath sent me. His judgment you admit would be right and my judgment would accord with his. He was commissioned by his Father, and his judgment would coincide with all that God had purposed or revealed. This was shown by the evidence that God gave that he had sent him into the

17. In your law. I eut. xvii. 6; xix. 15. Compare Matt, xviii. 16. This related to cases in which the Ufe of an individual was involved. Jesus says that if in such a case the testimony of two men were sufficient to establith a fact, his own testimony and that of hia Father ought to be esteemed ample evidence in the case of religious doctrine. ^ Two men. If two men could confirm a case, the evidence of Jesus and of God ought not to be deemed insufficient, ^ Is true. In Deut. ^'established." This means the same thing. It is con firmed; is worthy of belieT.

19 Then said they unto him, Where is thy Father ] Jesus answered, Ve * neither know me, nor my Father: if ' ye had known me, ye shouhl have known my Fatlier also

20 These words spake Jesus in

iowed to bear witness of liimself, be cause he has a personal interest in the case, and the court could have no proof of tlie impartial it 1/ of the evidence. But in the case of Jesus it was otherwise. When one has no party ends to Mcrve, when lie is willing to deny liimeelf; when he makes preat sacrifices; and when by his life ne gives every evidence of sincerity, his own testimony may be adniiticd in evidence of his motives and designs. This was tke case with Jesus and his apostles. And though in a lerral or criminal case such testimony would not be admitted, yet in an argument on moral subjects, about the will and purpose of him who sent him, it would not be right to reject the testimony of one who gave so many proofs that he came from God. If Tke Father — bcarelh witness of me. By the voice at his baptism, and by the miracles which Jesus wrought, as well as by the prophecies of the Old Testament. We may hero remark: 1st. That there is a distinction between the Father and the Son. They are both represented as bearing testimony. Yet, 2d. They are not divided. They are not different Beings. They bear testimony to the same thing, and are one in counsel, in plan, in essence, and in?lory.

I'J. Where is thy Father 1 This question was asked aoubtless in derision. Jesus had often given them to understand that by his Father he meant God (ch. v., vi). Tliey professed to be ignorant of this, and probably looked round in contempt for his father, that he might ndducc him as a witness in the case. ^ If ye had knowi me, fee. If you had iisiened to my insiruciions, and had received me as the.Messaah, you would also at the same time have been acquainted with God. We may here ob-

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 t.Tito them, I go my way, and ye ^ shall seek me, and * slvdJl die in your sins: wbi*her I go, ye '■ cannot come.

serve: 1st. 'i he nwn.ner in which Jesus answered them, lie gave no heed to their cavil; he was not irritatedhy their contempt; he preserved his dignity, and gave them an answer worthy of the don of tiod. id. vV'c should meet the cnei/< and sneers ol sinners in the same manner. W'e should not render railing for railing, but " in meekness instruct those that oppose themselves, if God peradvenlure will give them repentance to the acknowledging of the truth." 2 Tim. ii. 25. 3d. Tne way to know God is to know Jesus Christ. " No man hath seen God at a;iy lime. The only be-