Notes on the Old and New Testaments

fotten Son who is in the bosom of the "ather he liatn derlared him." John i. 18. No sinner can have just views of God but in Jesus Ch.'ist. 2 Cor. iv. G

20. The treasury. See Note, Matt X\\. 12. If His hour was not yet come The time lor him to die had not yet arrived, and God restrained them, and kept his life. 1'his proves that (iod has power over wicked men to keep them and control them, and to make lliera accomplish his own purposes.

21. / eo my waif. See Note, ch. vu 33. H Ve shall aie in your sins. That is, you will secK tiie.Mes.siah. You will desire bis coming. But the -Messiah that you expect v^ill not come, and as you liave rejecter me, and there is no other Saviour, you must die in your sins. You will die unpardoned, and as you did not seek:ue where you might iiiid me, you cannot come where I shall be. Observe, Ist. AH those who reject the Lord Jesus must die unlbrgivcn. There is no way of salvation but by him. See Notes on Acts iv. 12. 2a. There will be a tiine when sinners will seek for a Saviour. i)ut will lind none. Often this is doi;e tuo late, in n dying moment; and in liie future world ihoy may se«k a deliverer, but not be able U)

22 Then said tlie Jcwa, Will he kill hunsoin Because he saith, Whitlior 1 go, ye cannot come.

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

24 I said " therefore unto you, tiiat ye shall die in your sins: for ''

25 Then said they unto him, Who art thou? And Jesus saith unto them. Even the same that I said unto you from the beginning.

26 1 have many things to say and to judge of you: but ' he that sent me is true; and I speak to the

find one. 3d. Those who reject the Lord Jesus must perish. Where he is, they cannot come. Where he is, is heaven. Where he is not, with his favor and mercy, there is hell; and the sinner that has no Saviour must be wretched for ever.

22. Will he kill himself. It is difficult to know whether this question was asked from ignorance, or malice. Selfmurder was esteemed then as it is now as one of the greatest crimes; and it is not improbable that they asked this question with mingled hatred and contempt. ' He is a deceiver; he has broken the law of Moses; he is mad; and it is probable he will go on and kill himself If this was their meaning, we see the wonderful patience of Jesus in enduring the contradiction of sinners. And as he bore contempt without rendering railing for railing, so should we.

23. Ye are from beneath. The expression/row heiieath here is opposed to the phrase /roTO above. It means, you are of the earth, or are influenced by earthly, sensual, and corrupt passions. You are governed by the lowest and vilest views and feelings, such as are opposed to heaven, and such as have their origin in earth or in hell. '^ 1 am from above. From heaven. My views are heaveidy, and my words should have been so interpreted. IT Ye are of this world. You think and act like the corrupt men of this world. ^ I am not of this world. My views are above these earthly and corrupt notions. The meaning of the verse is, ' Your reference to self-murder shows that you are earthly and corrupt In your views. You are governed by the mad passions of men, Biid can think only of these.' We see here how difficult it is to e.xcite wicked men to the contemplation of heavenly things. They interpret all things in a 5i>\\ and corrupt sense, and suppose all others to be governed as they are them selves.

25. Who art thou? As Jesus did not expressly say in the previous verse that he was the RIessiah, they professed still not to understand him. In great contempt, therefore, they asked him who he was? As if they had said, ' Who art thou that undertakes! to threaten us in this manner V When we remember that they regarded him as a mere pretender from Galilee; that he was poor, and without friends; and that he was persecuted by those in authority, we cannot but admire the patience with which all this was borne, and the coolness with which he answered them. IT Even the same, &lc. What he had professed to them was that he was the hght of the world (ver. 12); that he was the bread that came down from heaven; that he was sent by his Father, &c. From all this they might easily gathei that he claimed to be the Messiah. He assumed no new character; he made no change in his professions; he is the same yesterday, to-day, and for ever. And as he had once professed to be the light of the world, so in the face of contempt, persecution, and death, he adhered to the profession. IT The beginning. From his first discourse with them, or uniformly.

26. I have ma7iy things to say. There are many things which I mi"ht say, to reprove and expose your priue and hypocrisy. By this he imphed that he \inderstood well their character, and he was able to expose it. This indeed he had shown them in his conversations with them. ^ And to judge of you. To reprove in you There are many things in you which I might condemn. IT But He that sent me, is true. Is worthy to be believed, and his declarations about

A^orlci those things which I have heard of him.

27 'I'liey understood not that he spake to thorn of the Father.

28 Then said Jcsiis unto them, When ye luive lifted up " the Son of man, tlicn shall ye know that I am he, and thul 1 do nothing- of myself; but as my Father hath taught me, I speak these things.

men are to be credited. The meaning of this verse may be thus expressed: ' I have indeed many things to say blaming or condemning you. I have already said many such things, and there arc many more that I migiit say. But I speak only those things wiiich God has commanded. 1 speali not of myself. I come to c.vecute his commission, and ho is worthy to bo heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God."

27. Tliey understood not. They knew not; or they were unwilling to receive him as a messenger from (Jod. They doubtless understood that he meant to speak of God, but they were unwilling to acknowledge that he really came from God.

28. When ye have lifted up. When you have crucified,."^ee Note, ch. iii. 14; also ch. xii. 32. ^ The Son of man. See Note, Matt. viii. 19, 20. ^ Then shall ye know. Then shall you have evidence or proof. If That I am he. Am the Messiah, which I have professed to be. IT A7id that I do nothimx of myself. That is, you shall have proof liiat God has sent me; that I am the Messiah, and that God concurs with me, and approves my doctrine. This proof was furnished by tiie miracles that attended the dealii of Jesus, the earthquake, and ilarkness; but chiedy by his rcsmrcclion from the dead, which proved beyond a doubt that \\r: w;is what he affirmed he was — the ]\Iessiah.

29. Is with me. In working miracles, <Stc. If Ilath not lift mc alone. Though nen h.ad forsaken and rejected him, yet God attended him. 'f Those things that please him. See Matt. iii. 17: " This is iiy bidovcd Son, in whom I am well ileaaed." Phil. ii. 8. Isa. liii. 10, 11,

29 And he that sent me is with me: The Father hath not left me alone; for I do always those things that please him.

30 As he spake these words, many '' believed on him.

31 'IMuMi said Jesus to those Jews which believed on him. If ye continue ' in my word, then are ye my disciples indeed;

12. 2 Pet. i. 17. Luke iii. 22. Matt, xvii. 5. His undertaking the work of redemption was pleasing to God, and he had the consciousness that in exerutins; it he did those things which God approved. It is a small matter to have jncn opposed to us, if we have a conscience void of ofibnce and evidence that we please God. Compare Heb. xi. 5. "Enoch — before his translation had this testimony that he pleased God."

30. Many believed on him. Such was the convincing nature and force of the truths which lie presented, that they believed he was the ]\Iessiah, and received his doctrine. This was the proper cfiect of preaching the gospel. While there were many that became more obstinate and hardened under it, there were many also who by the same truth were made penitent and believing. — "The same sun that hardens the clay, softens the wax." (Clarke.)

31. If ye continue in my word. If you continue to obey my commandments, and receive my doctrines. ^iThen are ye, &c. This is the true test of Christian character. Johnxiv. 21. ''lie that halh my commandments, and keep eih them, he it is that loveth me." See 1 John ii. 4; iii. 21. 2 John 6. In this |)lace Jesus cautions them against too much confidence from their present feelings. They were just converted — converted under a single sermon. They had had no time to test their faith. Jo sus assures them that if their faith should abide the test; if it should produce obedience to his connuandmcnls, and a holy lile, it would i)e proof that their faiih was genuine, for the tree-J3 known by its fruit. So we may say to all new converts. Do not repress your love or your joy. Out do not be too confident. Vour fuiih has not yet been

32 And }M! shall know " the iTUth, and liio truth shall make you free. *

33 They answered jiim, We be Abraham's seed, and were never in • bondage to any man: how sayest lliou, Ye shall be made free]

ried; ard if it does not produce a holy life, it is vain. James ii. 17 — 2().

32. Shall know the Irulh. Sec Note on ch. vii. 17. 1i The trulh shall make you free. The trulh here means the Christian religion. Compare Gal. iii. 1. Col. i. G. The doctrines of the true religion shall make you free. That is, it shall free you from the slavery of evil passions, corrupt propensities, and grovelling views. The condition of a sinner is that of a captive or a slave to sin. He is one who serves and obeys the dictates of an evil heart, and the promptings of an evil nature. Rom. vi. 16, 17: " Ye were the servants of sin." — 19: " Ye have yielded your members servants unto iniquity." — 20; vii. 6, 8, 11; viii. 21. Acts viii. 23: " Thou art hi the — bond of iniquity." Gal. iv. 3, 9. The effect of the gospel is to break this hard bondage to sin, and set the sinner free. — We learn from this that religion is not slavery, or oppression. It is true freedom. " He alone is free whom the truth sets free, and all are slaves beside." The service of God is freedom from degrading vices and carlial propensities; from the slavery of passion and inordinate desires. It is a cheerful and delightful surrender of ourselves to Him whose yoke is easy, and whose burden is light.

33. They ansivsred him. Not those who believed on him, but some who stood by and heard him. If TVe be Abraham's teed. We are the children or descendants of Abraham. Abraham was not a slave; and they pretended that they were his real descendants, inheriting his freedom, as well as his spirit. They meant that they were the direct descendants of Abraham by Isaac, his heir. Ishmael, also Abraham's son, vCas the son of a bond-woman (Gal. iv. 21 — 23), but theu were descended in a direct line from the acknowledged heir of Abraham. IT Were never in bondage to any man This is a most remarkable

31.Tesus answered them, Verily verily, I say unto you, Whosoever " coniniitteth sin, is the servant of sin.

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

declaration, and one evidently false. Their fathers had been slaves in Egypt; their nation had been enslaved in Babylon; it had repeatedly been subject to the Assyrians; it was enslaved by Herod the Great; and was at the very time they spoke groaning under the grievious and insupportable bondage of the Romans. But we see here: 1st. That Jesus was right when he said (v. 44), " Ye are of your father the devil; he is a liar, and the father of it." 2d. Men will say any thing, however false or ridiculous, to avoid and oppose the truth. 3d. Men groaning under the most oppressive bondage are often unwilling to acknowledge it in any manner, and are indignant at being charged with it. This is the case with all sinners. 4lh. Sin, and the bondage to sin, produces passion, irritation and a troubled soul; and a man under the influence of passion regards little what he says, and is often a bar. 5th. There is need of the gospel. That only can make men free, calm, collected, meek, and lovers of truth. And as every man i3 by nature the servant of sin, he should without delay seek an interest in that gospel which can alone make him free.

34. IVhosoever committelh sin, &c. In this passage Jesus shows them that he did not refer to political bondage, but to the slavery of the soul to evil passions and desires. V Is the servant. Is the slave of sin. He is bound to it as a slave is to his master.

35. The servant abideth not, &jC. The slave does not of course remain for ever or till his death with his master. If he ■ is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. He is privileged with the right of remaining in the family. This takes place in common hfe. So said the Saviour lo the

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

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

3;^ I "^ speak that which I have seen with my Father; and ye do

Jews: ' Yon, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your peculiar privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast oif like an unfaithful slave. Compare Hcb. iii. f), G. If Ahidclh not. Remains not, or has not the legal right to remain. He may at any lime be rejected or sold. ^ in the housfi. In the taniily of his master. ^ For ever. During the whole time of his life. IT The son. Tiie heir. He remains, and cannot i)c sold or cast off. H Ever. Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the pr<)i)erty.

3ti. // the Son. &c. The Son of God — fieir of all things — who is for ever ■wiih God, and who has therefore the right and power to liberate men from their thraldom. ' Shall make you free. Shall deliver you from the bondage and dominion of sin. If Free indeed. Truly and really free. You shall be blessed with the most valuable freedom, not from the chains and oppressions of earthly masters and monarchs, but from the bondage of sin.

37. / knoui, &,c. I admit that you arc the descendants of Abraham. Jesus did not wish to call that in question, but he endeavored to show them that they might be his descendants, and still lark entirely his si)irit. See Note, Matt. iii. 9. ^ Ye xrek tokillme. Ch. V. IG; vii. 32. If Brrauxe mj/ word My ioctrine; the principles of my rel^ion. You have not the spirit of my doctrine; Vou hate it, and you therefore seek to kill me. IT IFath no place. That is, you do not emln-acc my doctrine, or it e.xerts no influence over vou. The oiiginal word conveys the notion that 24*

39 They answered and said unf him, Abraham '' is our father. Je sus saith unto them, If • ye wen. Abraham's. clTildren, ye would d« the works of Abraham.

40 But now ye seek to kill me,; man that hath told you the truth,

there was no room for his doctrine in tlieir minds. It met with obslrvctionx, and did not penetrate into their hearts. They were so filled with pride, and prejudice, and false notions, that they would not receive his truth. And as they had not his truth or spirit, and could not bear it, they souglit to kill

39. Abraham is our father. We are descended from Abraham. Of this the Jews boasted much, as being descended from such an illustrious man. See Notes on Matt. iii. 9. As Jesus did not expressly say w'bo he meant (ver. 38'^ when he said they did the works ol their father, they obstinately persisted in pretending not to understand him, as if they had said, ' We acknowledge no other father but Abraham, and to charge us with being the offspring of another is slander and calumny. t If ye were Abraham's children. The words sons and children are often used to denote those who imitate another, or who have his spirit. See Note, Matt, i. 1. Here it means, 'if you were worthy to be called the children of Abraham, or if vou had his spirit.'

40. Ye seek to kill ire. See ver 37. ^ This did not Abraham. Or such l\,inga Abraham did not do. There are two things noted herein which they differed from Abraham: 1st. In seeking to kill him, or possessing a nnirderous and bloody purpose. 2d. In rejecting the truth as God revealed it. Abraham was distinguished for love to man as well as (Jod. lb- liberated the captives (Gen.\iv. 14 — 1<>); was distinguished for hospitality to strangers (Gen. xviii

41 Ye do thri deeds of your father. Then said tlicy to liim, We be not born of fornication; we '' havo one Father, even God.

42 Jesus said unto them, If' God were your Fatlier, ye would love

this " rne: for I proceeded forth and cam« from God; neither came I of my self, but '' he sent me.

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

44 Ye ^ are of yotir father the devil, and the lusts of your father

1 — 8); and received the revelations of God to him, however mysterious or however trying their observance. Gen. xii. 1 — 4; XV. 4 — 6; xxii. It was for these things that he is so much commended in the New Testament (Rom. iv. 9; Lx. 9. Gal. iii. 6); and as the Jews sought to kill Jesus instead of treating him hospitably and kindly, they showed that they had none of the spirit of Abraham.

41. T/ie deeds of your father. See ver. 38. Jesus repeats the ciiarge, and yet repeats it as if unwilling to name Satan as their father. He chose that they should ijifer whom he meant, rather than bring a charge so direct and repelling. VVhen the Saviour delivered an awful or an offensive truth, he always approached the mind so that the truth might make the deepest impression. If Of fornicalion. The people still professed not to understand him. And since Jesus had denied that they were the children of Abraham, they affected to suppose that he meant they were a mixed, spurious race; that they had no right to the covenant privileges of the Jews; that they were not worshippers of the true God. Hence they said, we are not thus descended. We have the evidence of our genealogy. We arc worshippers of the true God, descended from those who acknowledged him, and we acknowledge no other God and Father than him. 'J'o be children of fornication is an expression denoting in the scriptures idolatry, or the worship of other gods than the true God. >sa. i. 21; Ivii. 3. Hos. i. 2; ii. 4. This they denied. They affirmed that they acknowledged no God for their Father but the true God.

42. If God were your Father. If you had the Spirit of God, or love to him, or were worthy tc be called his child- 'en, IT Ye 'voii^d love me. Jesus was the brightness of the Father's glory, and the express image of his person, Heb. i. 3. " Everyone that lovcth him that begat, lovcth him that is begotten of him." J John v. 1. From this we see: 1st. That all who truly love God, love his Son Jesus Christ. 2d. That men that pretend they love God, and reject his Son, have no evidence that they are the friends of God. 3d. That those who reject the Bible cannot be the friends of God. If they loved God, they would love Him who came from him, and who bears his image.

43. IVliy do ye not, &.c. My mean ing is clear, if you were disposed to un derstand me. IT Even because ye cannot hear my words. The word " hear" in this place is to be understood in the sense of Lear, or tolerate, as in ch. vi, 60. His doctrine was offensive to them. They hated it, and hence they perverted his meaning, and were resolved not to understand him. Their pride, vanity, and wickedness opposed it. The reason why sinners do not understand the Bible and its doctrines, is because they cannot bear them. They hate them, and their hatred produces want of candor, a disposition to ca\il and to pervert the truth, and an obstinate purpose that it shall not be apphed to their case. Hence they embrace every form of false doctrine, and chccsa error rather than truth, and darkness rather than light. A disposition to be lieve God is one of the best helps for understanding the Bible.

44. Of your father the devil. Tuat is, you hove the temper, disposition, or spirit of the devil. You are influenced by him, j'ou imitate him, and ought therefore to be called his children. See also 1 John iii. 8, 9, 10. Acts xiii. 10. " Thou child of the devil." T The devil. See Note, Matt. iv. 1. ^ The lusts. The desires, or the wishes. You ye will dc He was a murderer from the beginning, and abode " not in the truth, because tiiorc is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.

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

Jo what pleases him. IT Ye will do. riie word will here is not an auxiliary verb. It does not simply express futurity, or that such a thing will take place, but it implies an act of volition. This you will, or choose to do. The same mode of speech occurs in John v. 40. In what respects ihey showed that they were the children of the devd he proceeds to state: 1st, in their murderous disposition; 2d, in rejecting the ruth; 3d, in bciiig favorable to lalse- 'lood and error. 1* //e was a murderer from the beginning. That is, from the beginning of the world, or the first records there are of him. This refers to the seduction of Adam and Eve. Death was denounced against sin. Gen. ii. 17. The devil deceived our first parents, and they became subject to death. Gen. iii. As he was the cau.^e why death came into the world, he may be said to have been a murderer in that act, or from the beginning. We see here, by the way, that the tempter mentioned in Gen. iii. was Satan, or he devil, who is here declared to have oeen the murderer. Compare Rom. V. IC, and Rev..\ii. 9: " And the great dragon was cast out, that old serpent, called the devil, and Satan, which deceiveth the whole world." Besides, Satan has in all ages deceived men, and been the cause of their spiritual and eternal death. His work has been to destroy; and in the worst sense of the word he may be said to have been « murderer. It was by his instigation also that Cain killed his brother. 1 John iii. 12: " who was of that wicked one," &c. As the Jews endeavored to kill the Saviour, so thev showed that they had the spiiit of the devil. H Abode not in the truth. He departed from the iruih, or was false, and a liar. V No)rulh in him. That is, he is a liar. It is his nature and his work to deceive. H He f^mkelh of his ami. The word '' own'' is in 'ho plural number, and

I IG Which of you convinceth ' ine of sin ] And if I say the truth, why do yc not believe mel

47 He that is of God hearelh God's words; ye therefore hear litem not, because ye arc not of God.

48 Then answered the Jews, and said unto him. Say we not well, that

means of the things thai are appropriate to him, or that belong to his nature. His speaking falsehood is originated by his own propensi:ics or disposition; he utters the e.xpressions of his genuine character. H He is a liar. As when he deceived Adam, and in his deceiving, as tar as possible, the world, and dragging ni.m "iown to perdition. ^ Tne father of it. The father, or originator oi ftlsehood. The word "it" refers to lie, or falsehood understood. From him falsehood first proceeded, and all liars possess his spirit, and are under his influence. As the Jews refused to hear the truth which Jesus spoke, so they showed that they were the children of the father of lies.

46. Which of you convinceth mel To convince, with us, means to satisfy a mans own mind of the truth of any thing. But this is not its meaning here. It rather means to corivict. Which of you can prove that I am guilty of sin? if Of sin. The word.si/i, here, evidently means error, falsehood, or imposture It stands opposed to truth. The argument of the Saviour is this: A doctrine might be rejected if it could be proved that he that delivered it was an impostor. But as you cannot prove this of me, you are bound to receive my words.

47. He that is of God. He that loves, fears, and honors God. ^ Hearefh God's words. Listens to, or attends to, the doctrines or commandments of God as a child who loves his parent will regard and obey his commandments. 'I'his is

I an evidence of true piety. A wilUngi ness to receive all that God teaches us, and to obey all his commandments, ia an undoubted proof that we are his friends. As the Jews did not show a readiness to obey the commands of God, it proved that they were not of him, and to this was owing their rejection of Ino Lord Jesus.

thou art u Samaritan, and " hast a devil ■?

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

50 And I ' seek not mine own glory: there is one that seeketh and jadgeth.

was a term of contempt and reproach. See Note, ch. iv. 9. It had ihc force of charging him with being a heretic, or a schismatic, because the Samaritans were regarded as such. ^ And ha.it a devil. See ch. vii. 20. This ciiarge lliey brought against him because he had said that they were not of God, or were not the friends of God. This they regarded as the same as taking side with the Samaritans, for the question between the Jews and Samaritans was, which of them worshipped God aright. Ch. iv. 20. As Jesus affirmed tiiat the Jews were not of God; and as he, contrary to all their views, had gone and preached to the Samaritans (cli. iv.); they regarded it as a proof that he was disposed to take part with them. They also regarded it as evidence that he had a devil. The devil was an accuser or calumniator; and as Jesus charged them with being opposed to God, they considered it as proof that he was influericcd by such an evil spirit. ^ Devil. In the original, demo?i. Not the ])rince or cliief of the devils, but an evil spirit.

49. / have not a devil. To the first part of the charge, that he was a Samaritan, he did not reply. To tlie other part he replied by saying that he honored his Father. He taught the doctrines that tended to exalt God. He taught that he was holy and true. He sought that men should love him and obey him. All his teaching proved this. An evil spirit would not do this, and this was sufficient proof that he was not influenced by such a spirit.

50. Mine own glory. My own praise or honor. In all his teaching this was true. He did not seek to e.valt or to vindicate himself. He was willing to lie under reproach, and to be despised. He regarded little, therefore, their launts, and accusations, and even now. ho says, he would not seek to vindicate

If a man keep my saying, he shall never sec death.

52 'J'hen said the Jews unto l.im, Now we know that thou hast devil. Abraliam is dead, ' and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death.

53 Art thou greater tlian our fa« himself. ^ There is one that seeJceth and judgeth. God will take care of my re putation. He seeks my welfare and ho nor, and I may commit my cause into his hands without attempting my owii vindication. From these verses (46 — 50) we may learn, 1st. That where men have no sound arguments, they attempi to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and tbe use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but thai they have no sound reasons to suppori their cause. 2d. It is right to vindicate ourselves from such charges, but i* should not be done by rendering railing for railing. "In meekness we should instruct those that oppose themselves, if God peradveuturc will give them repentance to the acknowledging of the truth." 2 Tim. ii. 25. 3d. We should not regard it as necessarily dishonorable if we lie under reproach. If we have e, good conscience; if we have examined lor ourselves; if we are conscious that we are seeking the glory of God; we should be willing, as Jesus was. to bear reproach, believing that God will in due time avenge us, and bring forth our judgment as the light, and our righte ousness as the noonday. Ps..\.\.\vn. 6.

51. If a man keep my saying. If he believes on me, and obeys my commandments. IT He shall never see death. To see death, or to taste of death, is the same as to die. Ltike ii. 26. Matt. xvi. 28. Mark i.x. 1. The sense of this passage is, ' Pie shall obtain eternal life, or he shall be raised up to that life where there shall be no death.' See ch. vi. 49, 50, iii. 36, v. 24, xi. 25. 26.

52. Hast a devil. Art deranged. Because he affirmed a thing which they supposed to be contrary fo all experience, and to be imi;ossibln.

ther Abraham, wnich is dead? And the prophets aie dead: whom makest thou tliyself?

54 Jesus answered, If " " honour myself, my honour is notiing: it is my Father '' that honoureth me; of wliorii ye say, tliat he is your God:

53. Whom makest thou thyself^ Or, whom dost ihou pretend to be? AlihoiJijli the c;rcalest of the prophets have died, yet thou — a Na/.areiie, a Samaritati, and a devil — pretuiidest tiiat thou canst keep thy followers from dying! It would have been scarcely possible to have asked a question implying more contempt aud scorn.

54. If I honormyxflf. If I commend or praise myself If f had no other honor, and sought no other honor than that vvhi( h proceeds from a desire to glorify myself H Mij honor is nothiufr. My commendation or praise of myself would be of no value. See Note, ch. V. 31.

56. Your father Abraham. The testimony of Abraham is adduced by Jesus because the Jesvs considered it to be a siqnal honor to be his descendants. (Ver. 39.) As they regarded the sayings and deeds of Abraham as peculiarly illustrious, and worthy of ihcir imitation, so they wore o( und in consistency to listen to what he had said of the.Messiah. If Rrjoical. This word includes the notion of drsirc as well as rejoicini;. It denotes that act when, impelled with strong desire for an object, wo /cflt/j/ori/'an/ toward its attainment wuh ioy. And it expresses, 1st. The fact that this was an object that filled the heart of Abraham with joy; and, 2d. That he earnestly desired to see it. We have no single word which expresses the meaning of the original. In Matt. v. 12, it is rendered " be exceeding glad." If To see. Rather, he earnestly and joyfully desired that he miffht see. To sec, here, means to have a view or distinct conception of. It does not imply that Abri ham expected that the I\I(!ssiah would appear during his life; but that he miirht have a representation of or B ".{vix description and fore- Bif/ht of the tinifs of the Messiah. IT My day. 'I'lin ilay of the Messiah. The

55 Yet yt! have not known him; but I know him: and if 1 should say, I know hiiu not, I shall be a liar like unto you: but I know him. and keep his saying.

5G Your father Abraham rejoiced to see my day: and he ' saw it, and was glad.

word " day," here, is used to denote the times, the appearance, the advent, and the manner of life, of the Messiah. Luke.wii. 26. " As it was in the day» of Noah, so shall it be also in the day* of the Son of man." Sec John L\. 4;.Matt..\i. 12. The day of judgment ia also called the day of the Son of man, because it will be a remarkable time of his manifestation. Or perhaps in both these cases it is called his day, because he will act the most conspicuous part; his per-son and work will characterize the times; as we speak of the days of Noah, &,c., because he was the most conspicuous person of the age. ^ Ht saw it. See Ileb. xi. 13; " These all died in faith, not havinij received (obtained the fulfilment of) the promises, but having seen them afar off, and were persuaded of them,"&,c. Though Abraham was not permitted to live to see the times of the Messiah, yet he was permitted to have a prophetic view of him, and also of the design of his coming: for, 1st. God foretold his advent clearly to him. Gen..\ii. 3, xviii. 18. Compare Gal. iii.l6: "Now to Abraham and his seed were the promises tnade. He saith not, And to seeds, as of many; but as of one, Atid to thy seed, which is Christ." 2d. Abraham was permitted to have a view of the death of the Messiah as a sacrifice for sin, rcpre sented by the command to ofl'er Isaac. (Jen..\.\ii. 1 — 13. Compare Ileb. xi. 19. The death of the Messiah, as a.sacrifice for the sins of men, was that which characterized his work, which distinguished his times and his advent; and this was represented to.\braham dearly by the connnand to otfer his sou. From this arose the proverb among the Jews, ((Jen. xxii. 14), " In the mount of the Ijord it shall be seen;" or, it shall bo provided for; a proverb evidently roierring to the olfcring of tlie Messiah on thft mount for the sins of men. By this

57 Thcii «ai(l i.hc Jews unto him, Thou art not yei filty years old, and hast thou seen Abraham 1

58 Jesus said unto them, Verilj', event Abraham was impressively told that a parent would not be required lo offer in sacrifice his sons for the suis of his soul — a thing which has often been done by Heathens; but that God would provide a victim, and in due time an offering would be made for the M-orld. If Was glad. Was glad in view of the promise, and that he was permitted so distinctly to see it represented. If the father of the faithful rejoiced so much to see this afar off, how should we rejoice that he has come; that we are not required to look into a distant futurity, but know that he has appeared; that we may learn the manner of his coming, his doctrine, and the design of his death! Well might the eyes of a patriarch rejoice to be permitted to look in any manner on the sublime and glorious scene of the Son of God dying for the sins of men! And our chief honor and happiness is to contemplate the amazing scene of man's redemption, where the Saviour groaned and died to save a lost and ruined race.

57. Fifty years old. Jesus is supposed to have been, at this time, about thirty-three. It is remarkable that when he was so young they should have mentioned the number fifty. But they probably designed to prevent tne possibility of a reply. Had they said forty, they might have apprehended a reply, or could not be so certain that they were correct. TT Hast thou seen Ahraham f It is remarkable, also, that they perverted his words. His affirmation was not that he had seen Abraham, but that Abraham had seen his day. The design of Jesus was to show that he was greater than Abraham. (Vcr. 53.) To do this, he says that Abraham, great as he was, earnestly desired to see his time; thus acknowledging his inferiority to the Messiah. The Jews perverted this, and affirmed that it was impossible that he and Abraham should have seen each other.

58. Verily, verily. This is an expression used only in John, expressing strong affirmation, and particularly the creat imtiortajice of what was abou' to be affirmed. Note, eh. iii. 5. ^ Before AbraJiam was. Before Abraham lived. If / am. The expression I am, though in ihc present tense, is clearly designed to express a past time. Thus, in Ps. xc. 2, John i. 'J, " From everlasimg to everlasting thou art God." Applied to God, it denotes continued existence without respect to lime, so far as ^e is concerned. ITe mean time; we divide it into the past, the present, and the future. The expression, apphed to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present, denotes liis contintied and unchanging existence. Hence he assumes it as his name, " Iaji;" and " I am that I am." Ex. iii. 14. Compare Isa. xhv. 6, xlvii. 8. There is a remarkable similarity between the expression employed by Jesus in this place, and that used in Exodus to denote the name of God. The manner in which Jesus used if would strikingly suggest the apphcation of the same language to God. The question here was about his pre-exist ence. The objection of the Jews was, that he was not fifty years old, and could not, therefore, have seen Abraham. Jesus replied to that that he existed before Abraham. As in his human nature he was?iot yet fifty years old, and could not as a man have existed before Abraham, this declaration must be referred to another nature; and the passage proves that while he was a man, he was also endowed with another nature existing before Abraham, and to which he applied the term (familiar to the Jews as expressive of the existence of God), I AM; and this declaration corresponds to the affirmation of John (ch. i. 1), that he was in t!ie beginning with God, ana was God. This affirmation of Jesus is one of the proofs on which John relies to prove that he was the IVIessiah;ch. XX. 31), to establish which was the design of writing this book.

59. Then look they up stones. It seems they understood him as blaspheming, and proceeded, even without iorm of trial, to stone him as such, betausd and went out of the temple, goingthrough the midst of them, and so passed by.

AND as Jesus passed by, he saw a man which was blind from his birth.

2 And his disciples asked him,

this was the punishment prescribed in the law for blasphemy. Lev. x.xiv. l(j. Sec ch. X. 31. The fact that the Jews understood him in this sense is strong proof that his words naturally conveyed the idea that lie was divine. This was in the temple. Herod the Great had not yet completed its repairs, and Dr. Lightfoot has remarked that stones would be lying around the temple in repairing it, which the people could easily use in their indignation. ^ Jesns hid himself. See Luke iv. 30. That is, he cither by a miracle rendered himself invisible; or he so mixed witii the multitude that he was concealed from them, and escaped. Which is the meaning cannot be determined.

1. As Jesus passed by. As he was leaving the temple. Ch.viii..59. This man was in the way in which Jesus was going to escape from the Jews.

2. Master, who did sin? &c. It was a universal opinion among the Jews that calamities of all kinds were the cfTecIs of sin. See Note, Luke xiii. 1 — t. The case, however, of this man, was that of one that was blind from his birth, and it was a question which the disciples could not determine whether it was his fault or that of his parents. Many of the Jews, as it appears from their writings (sec Lightibol), believed in the doctrine of the transmigration of souls; or that the soul of a man, in consequence of sin, mi"ht be compelled to pass into other boclies, and be punished there. They also believed that an infant might sin before it was born (see Lightfoot), and that consctiuently this olindness might come upon the child as a consequence of that. It was also a doctrine with many that the crime of the parent might be the rause of deformity in the child, particularly the riolalionof the command in Lev. xx. 18.

3 Jesus answered, Neither hath this man sinned, nor his parents, but that " the works of God should be made manifest in him.

That is, his blindness is not the cflcct of his sin, or that of his parents. Jesua did not, evidently, mean to affirm that he, or his parents, were without any sin, but that this blindness was Tiot the effect of sin. This answer is to be interpreted by the nature of the question submitted to him. The sense is, ' his blindness is not to be traced to any fault of his or of his parents.' Ti But that the works of God. This thing has happened that it might appear how great and wonderful are the works of Ood. I3y the xiorks of God, here, is evidently intended the miraculous power which God would put forth to heal the man, or rather, perhaps, the whole that happened to this man in the course of divine providence — first his blindness, as an act of his providence, and then his healing him, as an act of his mercy and his power. It has all happened, not by the fault of his parents or of himself, but by the wise arrangement of God, that it might be seen m what way calamities come, and in jvhat way God meets and relieves ihem. And from this we may learn, 1st. To pity, and not to despise and blame those who are afflicted with any natural deformity oi calamity. While the Jews regarded ii as the etfcct of sin, they looked upon ii without compassion. Jesus tells ua that it is not the fault of man, but proceeds from the wise arrangement of God. 2. All suffering in the world is not the effect ot sin. In this case it is expressly so declared. And there may be many modes of suffering that cannot be traced to any particular transgression. We should be cautious, therefore, in affirming that there can be no calamity in the universe but by transgression. 3d. We see the wi.se and wonderful arrangement of Divine Providence. It is a part of his great plan to adapt his mercies to the woes ot men; and often, calamity, want, poverty, and sickncp«, are permit led that

4 1 iiiiisi work the works of him that sent me, while it is day: the niolit Cometh, when no man can work.

he may show the provisions of his mcrsy; that he may teach us to prize his blessings; and that deep-felt gratitude for deliverance may bind us to him. 4th. Those who are afllicted with blindness, deafness, or any deformity, should be submissive to God. It is his appointment, and is right and best. God does no wrong, and the universe will, when all his works are seen, feel and know that he is just.

4. The works of him, &c. The works of beneficence and mercy which God has commissioned me to do, and which are expressive of his goodness and power. This was on the sabbath-day (ver. 14); and though Jesus had endangered his life (eh. v. 1 — 16) by working a similar miracle on the sabbath, yet he knew that this was the will of God that he should do good, and that he would take care of his life. If While it is day. The day is the proper time for work. Night is not. This is the general, the universal sentiment. While the day lasts it is proper to labor. The term day, here, refers to the life of Jesus, and to the opportunity thus afforded of working miracles. His life was drawing to a close. It wa^ probably but about six months after this when he was put to death. The meaning is, my life is near \ts close. While it continues I must employ it in doing the works which God has appointed. If The night Cometh. Night, here, represents death. It was drawing near, and he must, therefore, do what he had to do soon. It is not improbable, also, that this took place near the close of the sabbath, as the sun was decUning, and the shades of evening about to appear. This supposition will give increased beauty to the language which follows. If No man can work. It is hterally true that day is the appropriate time for toil, and that the night of death is a time when nothing can be done. Eccl. Lx. 10: " There is no work, nor device, no wisdom, nor knowledge in the grave." From this we may learn, 1st. That it is our duty lo employ all our time in doin^ the will of God. 2d. That we shouh seek for

5 As long as I am in the world, I " am the light of the world.

6 When he had thus spoken, he * spat on the ground, and made clay

opportunities of doing good, and suffer none to pass without improving it. We go but once through the world, and we cannot return to correct errors, and recall neglected opportunities oj doing our duty. 3d. We should be especially diligent in doing our Lord's work, from the fact that the night of death is coming. This applies to the aged, for they must soon die; and to the young, for they may soon be called away from this world to eternity.

5. As long as I am, &c. As the setting sun is the natural light of the world, even while it sinks away to the west, so am I, although my days are drawing to a close, the light of the spiritual world. What a sublime description is this! Jesus occupied the same place, filled the same measure, shed his beams as far, in the moral world, as the sun does on natural objects! And as all is dark, when that sun sinks to the west; so when he withdraws from the souls of men, all is midnight and gloom 1 When we look on the sun in the firmament, or in the west, let us remember that such is the great Sun of righteousness in regard to our souls; that his shining is as necessary, and his beams as mild and lovely on the soul, as is the shining of the natural sun to illuminate the ma terial creation. See Note, ch. i. 4.

6. Atid made clay, &.C. Two reasons may be assigned lor making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the sabbath. They regarded the sabbath so strictly that they consi dered the preparation and nse of medi cines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keep ing the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the sabbath wa^; contrary to the intention of the spittle, and he ' anointed the eyes ot the blind man with the clay,

7 And said lAito him, Go, wash in the pool of Siloam, " (which is, by intcrprofation. Sent.) lie * went his way therefore, and washed, and came seeing.

8 The neitrhbours therefore, and they which before had seen him that he was blind, said. Is not this he that sat and begged 1

' or, spread the clay upon the eyes of the blt7id man. a N'e.3.15. &2Ki.5.14.

of God, and that his disciples were not bound by their nolions of the sacredness of ihat day. Another reason may have been, that it was common for prophets to use some symbolical or expressive action in working miracles. Thus Eli«ha commanded liis s I ajT lo be laid on the face of the child that lie was about to restore to life. 2 Kings iv. 29. Comp. Notes on Isa. viii. 18. In such instances the prophet showed that the miracle was wrought by power communicated through him. So in this case, Jesus, by this act, showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without sucii an act, could he have seen him, that Jesus had power to give sight to the blind.

7. Wa.^h in the pool. In the fountain. ^ 0/ Siloam. See Noie, Luke xiii. 4. ^ By interpretation, Sent. From the Hebrew verb to send — perhaps because it was regarded as a blessing setit or given by God. Why Jesus.sent him to wash here is not known. It is clear that the waters had no efficacy themselves to open the eyes; but it is probable that he directed him to go there to test his obedience, and to see whether he was di.sposed to obey him in a case where he could not sec llic reason of it. An inslancc somewhat similar occurs in the case of Naaman the Syrian leper. 2 Kings, v. 10. The proud Syrian despised the dircciion; the humble blind man obeyed and was healed. This case shows us that we should obey '.he commands of (iod, however unmeaning or niysterious they may ap-

said. He is like him: but he said, I am he.

10 Therefore said they unto him, How were thine eyes opened?

1 1 He answered and said, A man that is called Jesus made clay, 'and anointed mine eyes, and said unto me, Cio to the pool of Siloam, and wash: and I went and washed, and I received sight.

12 Then said they unto him, Where is he 1 He said, I know not.

13 They brought to the Pharisees him that aforetime was blind. c vcr.G,7.

pear. God has always a reason for all that he directs us to do; and our faith and willingness to obey kim are often tried when we can see little of the reason of his requirements. In the first editions of these Notes it was remarked that the word Siloam is from the same verb as Shiloh in Gen. xli.x. 10. " The sceptre shall not depart from Judah — until Shiloh (i. e., the Sent of God the Messiah) come," and that John in this remark probably had reference to this prophecy. This was incorrect; and there is no evidence that John in this passage had reference to that prophecy, or that this fountam was emblematic of the Messiah. The original words Siloam and Shiloh are from dif fercnt roots, and mean dilferent things. The former, Siloam (.r\llff), is derived from nSty {to send); the latter, ShtloA (n)''\^) means rest, or quiet; and was given to the Messiah, probably because he would bring rest; i. e., he would bo the "prince of peace." Comp. Isa ix. 6.

8. The neighbors, fee. This man seems to have been one who attracted considerable attention. Tho number of persons totally blind in any comnmnity is very small, and it is possible that this was the only blind beggar in Jerusalem. The case wa.s one therefore likely to attract aiteniion, and ono where there could be no imposture, as he was generally known.

13. To the Pharisees. To the members of ih(! sanhedrim. They did this doul)tl(!ss to accuse Jesus of having violated the sabbath; and not, as ther

14 And it was the sabbath-day when Jesus made the clay and opened his eyes.

15 Then again the Pharisees also ask'jd him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see.

15. The Pharisees asked him how, &,c. The proper question to have been asked in that case was, whether he had in fact done it, and not I'wwAat way. The question also about a sinner's conversion is whether in fact it has been done; and not about the mode or manner in which it is effected. Yet it is remarkable that no small part of the disputes and inquiries among men are about the mode in which the Spirit renews the heart, and not about the evidence that it is done.

16. Is not of God. Is not sent by God; or cannot be a friend of God. Tf Because he kcepelh not the sahhath-day. They assumed that their views of the sabbath were correct, and by those views they judged others. It did not occur to them to mquire whether the interpretation which they put on the law, might not be erroneous. Men often assume their own interpretations of the Scriptures to be infallible, and then judge and condemn all others by those interpretations. If A sinner. A deceiver; an impostor. They reasoned conclusively, that God would not give the power of working such miracles to an nnpostor. The miracles were such as could not he denied; nor did even the enemies of Jesus attempt to deny them, or even tc explain them away. They were open; public; frequent. And this shows that they could not deny their reality. Had it been possible, they would have done it. But the reality and power of those miracles had already made a party in favor of Jesus, even in the sanhedrim (ch. vii. 50; xii. 42); and those opposed to them could not deny their reality. It may be added, that the early opponents of Christianity never denied the reality of the miracles performed by the Saviour and his apostles. Cclsus, Porphyry, an! Julian — as acute foes of the gospel as peniips have ever lived — never called this in one?iion. They attempt-

16 Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others sai€. How " can a man that is a sinner do such miracles ■? And ' there was a division among them.

17 They say unto the blind mar»

ed to show that it was by some evil influence, or to account for the miraclea in some other way than by admitting the divine origin of the Christian rehgion; but about the /acJs they had no question. Were they not as well qualified to judge about those fads as men now 1. I'hey lived near the time; had every opportunity to examine the evidence; were skilful and talented disputants; and if they could have denied the reality of the miracles, they would have done it. It is scarcely possible to conceive of more conclusive proof that those miracles were really performed; and if so, then the Lord Jesus was sent by God. Ifyl division. Greek. "A schism." A separation into two parties. 17. What say est thou of hitn, &,c. The translation here expresses the sense obscurely. The meaning is ' What sayest thou of him for giving thee sight V (Campbell.) Or ' What opinion ot him hath this work of power and mercy to thee, wrought in thee?' (Hammond.) ^ He is a prophet. That is, I think that the power to work such a miracle proves that he is sent from God. And though this has been done on the sabbath, yet it proves that he must have been sent by God, for such a power could never have proceeded from man, or a sinner. We see here, 1st. A noble confession made by the man who was healed, in the face of the rulers of the people, and when he doubtless knew that they were opposed to Jesus. We should never be ashamed, before any class of men, to acknowledge the favors we have tp ceivcd from Christ, and to express our belief of his person, his power, and his doctrine. 2d. The works of Jesus were such as to prove that he came from God — however much he may have appeared to oppose the previous notions or men the interpretation of the law by the Pharisees, or the deduction of reason. Men should yield their own views of religion to the teachings of God; and ignin, What.sayost thou of him, •hat he hath opened thine eyes 1 He said, He is a prophet. '

18 But the.lews did not believe * concernin<j him, that he had been)lind and received his siofbt, until,hey called the parents of him that had received liis siijht.

19 And they asked them, saying. Is this your son, who ye say was born blind ] How then doth he now see ]

20 His parents answered them and said, We know that this is our son, and that he was born blind.

believe that he that could open the eyes of the bhnd, and raise the dead, was fitted to declare his will.

18, 19. Is this your son, &c. The Pharisees proposed three questions to the parents, by which they hoped to convict the man of falsehood. 1st. Whether he v'?s thnir son? 2d. Whether they would allirm that he was born blind? and 3d. Whether they knew by what means he now saw? They evidently intended to intimidate the parents, so that they might give an answer to one of these questions that would convict the man of deception. We see.here tiie art to which men will resort, rather than admit the truth. Had they oecn half as much disposed to believe on Jesus, as they were to disbelieve, there would have been no diliicidty in the rn^v. And so with all men; were ijicy as much inrlined to embrace the truth, as they are to reject it, there would Boon be an end of cavils.

20 — 22. His parents answered, &c. To the first two questions, they answered without hesitation. They knew that he was their son, and that he was born blind. To the third question, they could not positively answer, as they had not witnessed the means of the cure, and were afraid to express their belief It appears that they had themselves no doubt, but they were not eye-witnesses, and could not be therefore legal evidence. H He is of ase. He is of sufficient age to give testimony. Among the Jews this age was fi.xed at thirteen Fears. If Ifi' did confcxs that he was Ckritt. Did acknowledge that he was

21 But by what means lie now seeth, we know not; or w ho hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself.

22 'I'hese words spake his parents, because they ' feared the Jews: for the Jews had agreed alrcad)', that if any man did confess that he was Christ, he '' should be put out of the synagogue.

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

24 Then again called they the man that was blind, and said unto

the Messiah. They had prejudged the case, and determined to put down all free inquiry, and 710; to be convir^ced by any means. H Put out of the synago^ie. This took place in the temple, or near the temple. It does not refer therefo'e to any immediate and violent putting forth from the place where ihey were. It refers to excommunication from ilio synagogue. Among the Jews there were two grades of excommunication;

[ they mcniionedtwenty-four causes; the other for greater offences. The first excluded a man for thirty days from the privilege of entering a synasjogiie, and from coming nearer to his wife or friends than four cubits. The other was a so lemn exclusion for ever from the worship of the synagogue, attended with awful maledictions and curses, and an exclusion from all intercourse with the

I all communion whatever with his countrymen, tiiat tlicy were noi allowed to sell to him any thing, even the neccs saries of life. (Buxtorf.) It is probable that this latter punishment was what they intended to inflict if any one should confess that he was the Messiah; and it was the fear of this terrible punish-

I 21. Give God the praise. This ex pression seems to be a forir of admin istering an oath, it is used in Josii

I vii. 19, when Achan was put on his oath and entreated to confess his guilt,.rjshui

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

27 He answered tl.tm, I have told you already, and ye did not hear: wherefore would ye hear it again 1 will ye also be his disciples?

28 Then they reviled '' him, and

to the Lord God of Israel, (in the Greek of the Septuagint, the very expression used in John, ' Give God the praise,') and make confession unto him." It is equivalent to an adjuration in the presence of God to acknowledge the truth; as the truth would be giving God praise, confessing the case before him, and trusting to his mercy. Compare 1st Sam. vi. 5. The meaning here is not 'give God praise for healing you,' for they were not willing to admit that he had been cured, (ver. 18.) but confess that there is imposture in this case; that you have declared to us a falsehood; that you have endeavored to impose on us; and by thtis confessing your sin give praise and honor to God, who condemns all imposture and falsehood, and whom you will thus acknowledge to be right m your condemnation. To induce him to do this, they added, that they knew, or were satisfied that Jesus was a sinner. As they considered that point settled, they urged him to confess that he had attempted to impose on them. IT We know. We have settled that. He has broken the sabbath, and that leaves no doubt. ^ A sinner. A violator of the law respecting the sabbath, and an impostor. See ver. 16.

25. Whether he be a sinner or no, I know not. The man had just said that he believed Jesus to be a prophet, (ver. 17.) By his saying that he dici not know whether he was a sinner, may be meant that though he might be a prophet, yet that he might not be perfect; or that it did not become him, being an obscure and unlearned man, to attempt to determine that question. What follows shows that he did not beheve that he was a sinner; and these words were probably spoken in irony to deride the Pharisees. They were perverse, and full of cavils; and were determined not to believe. The man reminded them that the question was not whether Jesus was a sinner; that though that might be, yet it did not settle the other question about opening his eyes, which was the chief point of the inquiry. ^ One thing 1 know, &,c. About this he could have no doubt. He disregarded, therefore their cavils. We may learn also here, 1st. That this declaration may be made by every converted sinner. He may no', be able to meet the cavils of othfcfs. He may not be able to tell how he was converted. It is enough if he can say ' I was a sinner, but now love God; I was in darkness, but have now been brought to the light of truth.' 2d. We should not be ashamed of the fact that we are made to see by the Son of God. No cavil or derision of men should deter us from such an avowal. 3d. Sinners are perpetually shifting the real point of inquiry. They do not inquire into the facts. They assume that a certain thing cannot be true, and then argue as if that was a conceded point. The proper way in religion is to inquire into the facts, and then account for them as we can.

26. How opened he thine eyes? The reason why they asked this so often was doubtless to attempt to draw him into contradiction; either to intimidate him, or throw him off his guard, so that he might be detected in denying what he had before affirmed. But God gave to ihia poor man grace and strength lo make a bold confession of the truth, and completely to confound his proud and subtle examiners.

2S. Thou art his disciple. This they cast at him as reproach. His deferce of Jesus they regarded as proof that lie was his follower, and this they now attempted to show was inconsistent with being a friend of Moses and his law. Moses had given the law respecting the sabbath; Jesus had healed a man con trary, in their view, to the law of Moses. They therefore held Jesus to be a vio« lator and contemner of the law of Moses, and of course his followers also. If We are 3Ioses' disciples. We acknowledge the authority of the law o3

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

30 The man answered and said unio them, Why ' herein is a marvellous thini^, that ye know not from whence he is, and yd he hath opened '' mine eyes.

29. IVe knovK &cc. We know that God commanded Moses to deliver the law. In that they were correct. But 'hey assumed their interpretation of the law to be infallible, and hence condemned Jesus. H,1.>! for this fdlmu. The word fdlom is not in the oris^inal. It is simply "this." The word fellow implies contempt, which it cannot be proved they intended to express. — iT JVhcTice he is. We know not his origin, his family, or his home. The contrast with the preceding member of the sentence shows that they intended to express their belief that he was not from God. They knew not whether he was mad, whether he was instigated by the devil, or whether he spoke of himself See ch. vii. 27; viii. 48 — 52.

30. A marvellous thing. This is wonderful and ama/.infr. V Know not from whence he »>. That you cannot perceive that he who has wrought such a miracle must be from God.

31. Now we know. That is, it is an admitted, or conceded point. No one calls it into question. 1? Godheareth not. When a miracle was performed, it was customary to invoke the aid of God. Jesus often did tiiis himself, and it was by his power only that prophets and apostles could perform miracles. The word " hearetli" in this place is to be understood as referring to such cases. God will not hear, \. o. answer. ^ Sivners. Impostors. False prophets, and pretenders to divine revelation. See ver. 24. The meaning of this verse is therefore, ' It is well understood, that God will not cive mii-aculoiis aid to itupostors and false prophet.'^.' We may remark here, 1st. That ihi- passage has no reference to the prayers which sin-

31 Now we know that (iod hcareth not sinners: but if ■^ any man be a worshipper of God, and doeth his will, him he hcareth.

32 Since the world began was it not heard that any man opened the eyes of one that was born blind.

33 If this man were not of God, he could do nothing.

ners make for salvation. 2d. If it had, it would not be of course true. It wa^ the mere opinion of tiiis man, in accordance with the common sentiment of the Jews, and there is no evidcnt-e that he was ins[)ired. 3d. The only i)rayer3 which CJod will not hear, are ttiose wliifh are oflered in mo'kery, or when the man loves his sins, aad is unwilling to give them up. Such prayers CJod will not hear. Ps. l.xvi. 18. "If I regard iniquity in my heart, the Lord will not hear me." Isa. i. 14, 15. Job xxvii. 9. Jer. xi. 11. Eze.viii. 18. Mich. iii. 4. Zech. vii. 13. If A worshipper. A sincere worshipper; one wlio fears, loves, and adores him. H Doth hi.i will. Obeys his commandments. This is infallibly true. The scriptu.-e abounds with promises to such that God will hear their prayer. See Ps..vxxiv. 15.

32. Sirice the world began. Neither Muses nor any of the prophets had ever done this. No instance is recorded in the Old Testament. As this was a miracle which had never been performed, the man argued justly that he who had done it must be from God. As Jesus did it not by surgical operations, but by claij, it showed that he had power of working miracles by any means. It may be also remarked that the restoration ot sight to the blind by surgical operations was never performed until the year 1728 Dr. Chesseldcn, an lilnglish surgeon, was the first who attempted it successfully, who was enabled to remove a cataract from the eye of a young man, and to restore sight. This fact shows the difllculty of the o])eralion, when the most skilful natural means arc empioy ed, and the greatness of the miracio perfornied i>y the Saviour.

34 They answ-cred and said unto him, Thou ° wast altogether born in sins, and dost thou teach us 1 And they ' cast him * out.

him out: and when lie had found him, he said unto him. Dost thou believe ' on the Son of God 1

conclusive. The fact that Jesus could perform miracles like this, was full proof that he was commissioned by God — proof that never has been, and never can be refuted. One such miracle proves t^at he was from God. But Je- Bus eave ma7ii/ similar proofs, and thus put Tiis divine mission beyond the pcssibility of doubt.

34. JVast borni7i sins. That is, thou wast born in a state of blindness — a state which proved that either thou or Ihy parents had siimed, and that this was the punishment for it. See ver. 2. Thou wast cursed by God with blindness for crime, and yet thou dost set up for a religious teacher! — When men have no arguments, they attempt to supply their place by revilings. When they are pressed by argument, they reproach their adversaries with crime, and especially with being blind, perverse, heretical, disposed to speculation, and regardless of the authority of God. And especially do they consider it great presumption thai one of an inferior age or rank, should presume to advance an argument in opposition to prevailing opinions. If They cast him out. Out of the synagogue. They excommunicated him. See Note on ver. 22.

35. Dost thou believe on the Son of God 1 Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, (ver. 17). He believed according to the light he had; and he 7ioii> showed that he was prepared to believe all that Jesus said. This is tiie nature of true faith. It believes all that God Jias made known; and it is prepared to rereive all that he will teach. The phrase Son of God here is equivalent to the Messiah. Note, Matt. viii. 29.

36. ]Fho is he? It is probable that the man did not know that he who now \ addressed him was the same who had I

36 He answered and said, Who is he, Lord, that I might believe on him 1

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

(ver. 7.), but was prepared to acknowledge him when he did see him. He inquired, therefore, v:ho the person was, or wished that he might be pointed out to him that he might see him. This passage shows that he was disposed to believe, and had a strong desire to see and hear the Son of God. ^ Lord. This word here, as in many other instances in the New Testameni", means " Sir." It is clear that the man did not know that it was the Lord Jesus that addressed him, and he thereforo replied to him in the common language of respect, and asked him to poim out to him the Son of God. The word translated "Lord" here, is rendered " Sir" in John iv. 11; xx. 15; xii. 21. Acts xvi. 30. Matt, xxvii. 63. It should have been also here, and in many other places.

38. / believe. This was the overflowing expression of gratitude and faiih. 1i A7id he vorshipped him. He did homage to him as the ^lessiah, and as his gracious benefactor. See Note, Matt. ii. 2. This shows, 1st. That it is right and natural to express thanks and praise for mercies. 2d. All blessings should lead us to pour out our gr;:iiiude to Jesus, for it is from him that we receive them. 3d. Especially is this true when the mind has been enlightened — when our spiritual eyes have been opened — and we are permitted to see the glories of the heavenly world. 4th. It is right to pay homage or worship to Jesus. He forbade it not. He received it on earth; and for all mercies of providence aiid redemption, we should pay to him the tribute ol humble and grateful hearts. The Syriac rci;dcrs the phrase, "he worshipped him." thus, "and casting himself down he adored him." The Persic, 'and he bowed down and adored Christ." The Ara bic, " and he adored liim." The Vul

39 And Jesus said, For " judgment I am come into this world; that tlicy which see not* might see, and that they wliicli see might be made blind. '

40 And $ume of the Pharisees which were with him heard these words, and said unto him, Are we 'blind alsol

:5'J. For judgment. The word judgiifiU here has been, by some, undersiood in the sense of condcmnalion. Tl'.c effect of my coming is to condemn the world.' Bui this meaning does not agree with iho.se places where Jesus says he came not to condemn the world. John iii. 17;.\ii. -17; v. 45. To judge is to express an opinion in a judicial manner; and also to e.xpress any sentiment about any person or thing. John vii. 2t; v. 30. Luke vii. 43. The aieaning of the word here may be thus expressed: ' I came to declare the condition of men; to show them their duty and danger. I\Iy coming will have this effect, that some will be reformed and saved, and some more deeply condemned.' ^ That they, &lc. This does not say that this was the design of his coming, but that such would be the effect or result. He came lo declare the truth, and the effect would be, &.C. Similar instances of expression frequently occur. Compare Matt. xi. 25. X. 34. " I came not lo send peace, bin a sword;" — i. e., such will be the effect of my coming. ^ T/iat they which, see not. Jesus took this illustration, as bo commonly did, from the case before him. But it is evident that he meant it to be taken in a spiritual Srcnse. He refers to those who are blind and ignorant by sin; whose minds nave been darkened. biU who are desirous of seeing. H Might see. Miglii discern the path of truth, of duty, and of salvation. Ch. x. i). 1^ They which see. Tli<!y who suppose tlicy see; who are proud, self-confident, and dcspiscrs of the truth. Such were (;vidently the Pharisees. ^ I\liislit be made blind. Such would bethecffecl of his preaching.

41 Jesus said unto theiti, If' ye were blind, ye should have no sin: but now ye say We see: therefore ^ your sin remaineth.

VERILY, verily, I say unto you, ' He that entereth not by the door into the sheepfold, but climb elh up some other waj, the same io a thief and a robber.

It would exasperate them; and their pride and opposition to him would con firm them more and more in tiieir er roncous views. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert, it sinks into deeper blind ness and condenmation.

4L If ye were blind. If you were really blind — had had no opportunities of learning the truth. If you were truly ignorant, and were willing to confess it, and to come to me for instruction. ^ No si7t. You would not be guilty. Sin is measured by the capacities or ability of men, and by their opportunities ol knowing the truth. II men had no ability to do the will of God, they could not be to blame. If they have all proper ability, and no disposition, Goa holds them to be guilty. This passage teaches conclusively, 1st. That men arc not condemned for what they cannot do. 2d. That the reason why they arc condemned is, that they are not disposed to receive the truth. 3d. That pride and self-confidence arc the sources of condemnation. 4th. That if men are condemned, tliev, and not God, will be to blame. ^ II e see. Wo have knowledge of the law of God. This ihey had pretended when they professed to understand the law respecting the sabbath better than Jesus, and condemned him for healing on that day. 'J Your »in remaineth. You are guilty, and vour sin is unpardoned. INfen's sins will always be unpardoned while they arc proud, and self-sufficient, and confidcni of their own wisdom. If they will como with bumble hearts, and confess their ignorance, God will forgive, cnbghicn and guide them in the path to heaven. CIIATTLR X.

iii. 3. T / say jinto you. Some have supposed that what follows here was delivered on some other occasion than the one mentioned in the last chapter. But the expression, verily, verily, is one vriiich is not used at the commencement of a discourse, and the discourse itself seems to he a continuation of what was said before. The Pharisees professed to be the guides or shepherds of the people. Jesus, in the close of the last chapter, had charged them with being blind, and of course of being unqualiiied to lead the people. He proceeds here to state the character of a true shepherd; to show what was a hireling; and to declare that he was the true shepherd and guide of his people. This is called (ver. 6.), a parable, and it is an eminently beatitiful illustration of the office of the Messiah, drawn from an employment well known in Judea. Tho ^Iessiah was predicted under the im2ge of a shepherd. Ezek..x.\.\iv. 23; xx.xvii. 24. Zecii. xiii. 7. Hence at the close of the discourse they asked him whether he were the Messiah. Ver. 24. ^ Into the sheep/old. The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, &c. It was not commonly covered, as the seasons in Judea were mild. By the figure here we are to understand, the Jewish people, or the church of God, which is often likened to a flock. Eze. sxxiv. 1 — 19. Jer. xxiii. 1 — 4. Zech. xiii. By the door, nere, is meant the Lord Jesus Christ. Ver. 7, 9. He is " the way, the truth, and the life." John xiv. 6. And as the only proper way of entering the fold was by the door, so the only way of entering the church of God, is by the Lord Jesus — that is, by believing on him, and obeying his commandments. The particular application of this place, however, is to religious teachers, who cannot enter properly on the duties of teaching and guarding the flock, except by the Lord Jesus; that is, in the way which he has appoitited. The Pharisees claimed to be pastors, but not under his appointment. They entered some other way. The true pastors of

3 To him * the porter opcneth; and the sheep hear his voice: and

the church are those who enter by the influences of the Spirit of Jesus, and in the manner which he has appointed. H Some other v;ay. Either at a window, or over the wall. ^ A thief. One who silently and secretly takes away the property of another. IT A robber. One who does it by violence or bloodshed. Jesus here designate? those pastors or ministers of religion who are influenced not by love to hi?n but who seek the oflice from ambition or the love of power, or wealth, o' ease; who come not to promote the welfare of the church, but to promot* their own interests or passions. Alas. in all churches there have been many— manv, who for no better ends have sought the pastoral ofilce. To all such Jesus gives the names of thieves and robbers.

2. He that entereth by the door. This was the way in which a shepherd had access to his flock. In v>;. 7, Jesus says he is the door. In this place he refers to those who, by him — that is, in accordance with his spirit and law — became ministers of relisrion. ^ Is the shepherd of the sheep. C hrist does not here refer to himself, for he is the way or door by which others enter. But he refers to all the ministers of the gospel who have access to the church by him. In the original the article "the" is wanting betore the word shepherd. " Is a shepherd." By his entering in this manner he shows that he is a shepherd — one who cares for his flock, and does not come to kill and destroy.

3. To him the porter openeth. The porter is the door-keeper. It seems that the more wealthy Jews who owned flocks, employed some person to take charge of the flock. At first all shepherds attended their flocks personally by day and by night; and this contin-.; ed to be commonly the practice, but not always. If The sheep hear liis voice. The voice of the shepherd. A flocR will readily discern the well-known voice of one \\ho is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ; 'vho iueach

4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. '

5 And a stranger will they not

follow, hut will flee "^ from him: for they know not the voice of

] 6 This parable spake Jesus untt them: but they understood not »vhat things they were which he spake unto them.

7 Then said Je.sus unto them again. Verily, verily, I say unto you, I * am the door of the sheep.

8 All that ever came l.cfore me are thieves and robber:^ but the sheep did not hear thein.

his pure dactrine; and who show a real love for ihe church of God. There is scarcely any better test of fidehty in the nastotal office than the approbation of the humble and obscure people of (Jod, when thi^y discern in the preacher the very manner and spirit of the doctrines of the Dible. '^ He calleth his own sheep Inj name. It was customary, and is still, we are told by travellers, for shepherds to give particular iiames to their sheep, by which they soon learned to resrard the voic(! of the shepherd.. Hy this our Saviour indicates doubtless that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge; to feel an interest in tiiem as tndivuluah, and not merely to address them together; to learn their private svauts; to meet tlicm in their individual trials, and to administer to them personally the consolations of the gospel. H Leiidclh them out. He leads them from the fold to()asture, or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd, in Ps..\.\iii.

4. Ife pultrth forth. Or leads them out of the fold. H If'tpoeth before them. He leads them, anu guides tlicm, and docs not leave them. A shepherd spent bis time with his (locks. He went before them to seek the best pastures, and M atcring places, and to defend them ftom danger. In this is beautifully represented the lender care of him who wat( lies for souls as one that must give account.

voice and presence of a kind shepherd they would not regard the command of a stranger. It is also true spiritually Jesus by this indicates that the true peo pie of God will not follow false teachers — those who are proud, haughty, and self-seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their.Master and Great Shepherd. It is also true in reference to those who are pastors in the churches. They have an influence which no stranger, or wandering minister, can have. A church learns to put confidence in a pastor; he knows their wants, sees their danger, and can adapt his instructions to them. A stranger, however eloquent, or pious, or learned, can have few of these ad vantages;and it is more absurd to com init the churches to the care of wan dering strangers, of those who have n< permanent relation to the church, ihap it would be for a flock to be committed to a foreigner who knew nothing of it and who had no particular interest in it. The pastoral ofice is one of the wisest institutions of heaven.

(>. This parable. See Note on Malt..\iii. 'J. if Thei/ understood not, &c. They did not understand the meaning or design of the illustration.

7. I am the door. I am the way by which ministers and people enter the true church. It is by his merits; hia intercession; his aid, and bis appointment, that they enter, ^i Of the sheep Of the church.

8. All that ever came before me. Th'u does not refer to the prophets, but tr those who came prefending to be the f>astors or guides of the people. Some lave supposed that he referred to those who pretended to be the MessinJi beforr

0 I am tho do(.r: by me if any man enter in, he shall be saved, and shall go in and out, and find pvisture.

10 The thief comelh not, but for to steal, and to kill, and to destroy: I am come that they might have

him. But there is not evidence that any such person appeared before the coming of Jesus. It is probable that he rather refers to the scribes and Pharisees, who claimed to be instructors of the people; who claimed the right to regulate the affairs of religion; and whose only aim was to aggrandize themselves, and to oppress the people. See Note, John i. 18. When the Saviour sayfe that " all" were thieves, he speaks in a popular sense, using the word " all " as it is ot'en used in the New Testament, to denote the great mass or majority. ^ Thieves and robbers. See ver. 1; also Jer. xxiii. 1. " Wo be unto the pastors that destroy and scatter the sheep of my pasture." Ezek. xxxiv. 2, 3, 4. " Wo be to the shepherds of Israel that do feed themselves. Ye do eat the fat, and ye clothe you with the wool, ye kill them that are fed, but ye feed not the flock." This had been the general character of the Pharisees and scribes. They sought wealth, office, ease, at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed, and spared not — like a robber. If The sheej). The people of God — the pious and humble portion of the Jewish nation. They did not embrace their doctrine. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Compare Rom. xi. 3,4. So it will be always. Though the great mass of teachers may be corrupt, yet the true friends of God will mourn in secret places, and refuse to " listen to the instruction thTit causeth to err."

9. By me. By my instruction and meiits. ^ Shall be sav.d. See ch. v. 84. ^ Shall go in and out, &lc. This is language applied commonly to flocks. It means that he shall be well supplied, and defended, and led "beside the still waters of salvation."

HI" am the good shepherd: the good shepherd givcth his life for the sheep.

12 But he that is an hireling, an«i not the shepherd, whose own the

10. The thief Cometh not, &c. Tht thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves. ^ J am come thai they might have life. See Note, John v. 24. If Might have it more abundantly. Literally, that they may have abundance or that which abounds. The word de notes that which is not absolutely essential to life, but which is superadded to make lite happy. They shall not merely have life — simple, bare, existence — but they shall have all those superadded things which are needful to make that hfe eminently blessed and happy. It would be eminent mercy to keep men simply from annihilation or hell; but Jesus will give them eternal joy,.peace, the society of the blessed, and all those exalted sources of fehcity which are pre pared for them in the world of glory.

11. The good shepherd. The faithful and true shepherd, willing to do all that is necessary to defend and save the flock. If Giveth his life. A shepherd that regarded his flock, would hazard his own life to defend them. When the wolf comes, he would still remain to protect them. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Compare Judges xii. 3. " I put my life in my hands and passed over," &.c. 1 Sam. xix. 5; xxviii. 21. See v. 15. The Messiah was ofien predicted under the character of a shepherd.

12. A hireling. A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life, he would leave the flock to the ravages of wild beasts. The word translated hireling is often employed in a good sense. But here it denotes one who is unfaithful to his trust; and especially those ministers who preoch only for support, and who are unwilling to encounter an> danger

9heep are not, seeth the wolf coming, and leaveth * the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

14 I am the good shepherd, and * know my sheep, and am known of mine.

13 The hireling fleeth, because { even so know I the Father: and he is an hireling, and careth not for I lay down my life for the sheep.

whorr it was liis purpose and intention to call to the blessings of t!ie gospel and salvation. The purpose was so sure, and the fact that they would believe on him so certain, that he could use the present tense as if they were already his own. " He called things that be not, as though they were." Rom. iv. 17. This purpose was in accordance with the promise (Isa. iiii. 11,) " He shall see of the travail of his soul, and shall be satisfied." An mstance of a parallel expression occurs in Acts xviii. 10. " I have much people in this city" — (Corinth.) That is, it was the purpose of God to bless the preaching of Paul, and give him many souls as the seals of his ministry. It was so certain that they would believe in the.Saviour, that it could be spoken of as if it were al ready done. This certainty could have existed only in consequence of the iti tiJilion of God that it should be so. I' did not oonsist in any disposition to cm brace the gospel which was foreseen— for they were the most corrupt and li centious people of aniiquity; and it must have been because God meant that it should be so. Declarations like these are full proof that God has a plan in regard to the salvation of men. and that the number is known and determined by him. Learn (1.) that it is not a question of hap-haxard whether men shall be saved. (2.) That there is encouragement lor preaching the gospel. There are those whom God means to save. ^ Not of this fold. Not Jews. This is a distinct intimation that the gospel was to be preached to the Gentiles— a doctrine extremely offensive to the Jews. This prediction of ihc Saviour has been strikingly confirmed ii the conversion of millions of the Gentiles to the gos|)i 1. Tf Them also I must bring. Liring into the church and kingdom of heaven. This was to be done, not by his personal ministry, but by the labor of Imm ai>ostIe8 nnd other mini* or to practise any self-denial, for the welfare of the Church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation, or case, or place, would see the church corrupted, and wasted by its spiritual foes. H Whose own the sheep are 7iot. Who docs not own the sheep.

13. Because he is a hireling. Because he regards only his wages. He feels no special interest in the flock.

14. JUiow my sheep. Know my people. Ok" iny church. The word kitow here is used in the sense of affectionate regard, or love. It implies such a knowledge of their wants, their dangers, and their characters, as to result in a deep interest in their welfare. Thus the word " knoweih" in ver. 15, is in ver. 17, explained by the word " loveth." Jesus knows the hearts, the dangers, and the wants of his people, and liis kindness, as their shepherd, prompts him to defend and aid them. IT Am known of mine. That is, he is known and loved a.3 their Saviour and Friend. They have seen their sins, and dangers, and wants; they have felt their need of a Saviour; they have come to him, and they have found him and his doctrines to be such as they need, and they have loved him. And as a flock follows and obeys its kind shepherd, so they follow and obey him who leads them beside the still waters, and makes them to lie down in green pastures.

1.5. As the Father knoweih mc, &.c, Rec Note, Matt..\i. 27; also Luke x. 22. ^ I lay down mi/ life for the sheep. That is, I give my life as an atoning sacrifice foi their sins. Iilic in their place, to redeem them from sin, and danger, and death. See ver. 17, 18.

1(3. Other sheep. There are others who shall be members of my redeemed thurch. IT / have. This does not imply that they were then his friends, but;hat thev would be. There were others which aiP not of l.his fold: thorn also I must Vring, ami they shall hear my voice; and " there shall be one fold, and cne shepherd.

17 Therefore doth my Father love me, because * I lay down my lifs, that I mif^ht take it ag^ain.

18 No man takcth it from me, but ' I lay it down of myself. I have power to lay it down, and 1 ''

lers. T Onefold. One church; there shall be no distinction; no peculiar national (irivileges. The partition between •he Jews and the Gentiles shall be broken down, ana there shall be no preeminence of rank or honor. Eph. ii. 14. " Christ hath broken down the middle wall of partition between us." Rom. x. 12. " There is no difference between the Jew and the Greek." ^ One shepherd. That is, the Lord Jesus — the common Saviour, deliverer, and friend, of all true believers in whatever land they were born, and whatever tongue they may speak. This shows that C hristians of all denominations and countries should feel (hat they are otie — redeemed by the same blood, and going to the same eternal home.

17. / lay down my life. I give myself to die tor my people — in Jewish and Pagan lands. I offer myself a sacrifice to show the willingness of my Father to save them; to make an atonement; and thus to open the way fo' their salvation. This proves that the salvation of man was an object dear to God, and that it was a source of peculiar gratification to him that his Son was willing to lay down his life to accomplish his great purposes of benevolence. U That I might take it again. Be raised up Irom the dead, and glorified, and still carry on the work of redemption. See this same eentiment sublimely expressed in Phil. ii, 5—11.

18. No man taketh it from me. That is, no one could take it by force, or unless I was willing to yield myself into their hands. He had power to preserve his life, as he showed by so often escapmg from the Pharisees: he voluntarily went up to Jerusalem knowing that he would die; he knew the approach of TudrL«; to betray him; and he expressly

I have power to take it again. This ' commandment have 1 received of my Father.

'20 And many of them said, He^ hath a devil, and is mad; why hear ye him 1/

told Pilate at his bar that he could have no power at all against him, except it were given him by his Father. John XLX. 11. Jesus had a right to lay down his life for the good of men. The patriot dies for his country on the field of battle; the merchant exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when his church, and the dying world needed such an atoning sacrifice. This shows the peculiar love of Jesus. His death was voluntary. His coming was voluntary — the fruit of love. His death was the fruit of love. He was permitted to choose the time and mode of his death. He did. He chose the most painful, lingering, ignominious manner of death then known to man, and thi^s showed his love. IT / liave power. This word often means authority. It includes all necessary power in the case, and the commission or au thority of his Father to do it. IT Power to take it again. This shows that he was divine. A dead man has no power to raise himself from the grave. And as Jesus had this power after he was d*;- ceased, it proves that there was some other nature than that which had expired, to which the term " F' might lie still applied. None but God can raise the dead; and as Jesus had this power over his own body, it proves that he was divine. H This commandment. 'My Father has appointed this, and commissioned me to do it.

21. Not the words, &c. His worda are sober, grave, pious, full of wisdom. The preaching of Jesus always pro duced effect. It made bitter enemies, or decided friends. So will all faith/ il

words of him that hath a devil. Can a devil open " the eyes of the blind?

22 And it was at Jerusalem the Feasi of ihe Dedication, and it was winter.

23 And Jesus walked in the temple, in Solomon's porch. *

2i Then came the Jews round about him, and said unto him, How a c.n.Ctc. b Ac.3.11. 5.2.

preaching. It is not the fault of the gospel that there are divisions, but of the unbeliet'and mad passions of men.

22. The feast of the dedication. Literally, the feast of the renewing, or of,hc renovation. This feast was instituted by JudaBus Maccabeus, in the year 161 before Christ. The temple and city were taken by Aniiochus Epiphanes, in the year lfi7 before Christ. He slew forty thousand inhabitants, and sold forty thousand more as slaves. In addition to this, he sacrificed a sow on the altar of burnt oflerinn:s, and a broth bein£j made of this he sprinkled it all over the temple. The city and temple were recovered three years afterwards by Juda-us Maccabeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judaeiis presented magnificent victims, and celebrated the praise of God with hymns and psalms. Josephus, Ant. B. xii. c. 11. "They decked also the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them." 1 Maccabees iv. 52 — ^59. On this account it was called the feast of renovation, or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the twentyfifth day of Chi.tleu, answering to the fifteenth day of December. Tnc festival continued for eight days, with contiiuied demonstrations of joy. ^ It was winter The feast was celebrated in 1^3 winter. The word here implies that it w.is cold and inclement; and this is given as a reason why he walked in Solomon's porcii. ^ Solomon's porch. The porch, or covered way on the east sf the temple. See Note, Matt. ixi. 12.

25 Jesus answered them. I told you, and ye believed not: the works that I do in my Father's name, they hear witness of mo.

2G But "* ye believe not, because ye are not of my sheep, as I said unto you.

24. Tell us plainly. The Messiah * was predicted as a Shepherd. Jesus had I applied that prediction to himself They! supposed that that was an evidence that \ he claimed to be the Messiah. He also I wrought miracles, which they considor- I ed as evidence that he was the Christ, I (ch. vii. 31). Yet the rulers made a I dilFiculty. They alleged that he was i from Galilee, and that the Messiah j could not come from thence, (ch. vii.

52). He was poor and despised. He came contrary to the common expectation. A splendid prince and conqueror had been expected. In this perplexity they came to him for a plain and positive declaration that he was the Messiah.

25. / told you. It is not recorded that Jesus had told them in so many words that he was the Christ, but he had used expressions designed to convey the same truth, and which many of them understood as claiming to be the Messiah. See ch. v. 19; viii. 36, 56; X. 1. The expression "the Son of God" thev understood to be equivalent to the Messiah. This he had often used of himself in a sense not to be mistaken. If The rrorhs. The miracles, such as restoring the blind, curing the sick, &c. ^ In my Father's name By liie power and command of God Jesus wa-s either the.Messiah, or an impostor. The Pharisees charged him with being the latter (ch. i.x. 16. 24): compare Slatt. xxvii. 63. But f»od would not give such power to an impostor. The power of working miracles is an attestation of fJod to what ia taught. See Notes on I\Iatt. iv. 24.

26. Are not my sheep. Are not my people, my followers. You do not possess i!ie spirit of meek and huml)le dis ciples. Were it not for pride, and prejudice, and vain glory; for vour ialat notions oV the Messiah, and from i de-

27 My * sheep hear my voice, and 1 know them, and they follow me:

.ermination not to believe, you would 'lave learned from my declarations and A'orks thai I am tiie Chri.st. ^ As I mid y,r,'.o you. Compare ch. viii. 47.

27. My sheep. My church, my people, those who have the true spirit of my followers. The name is given to his people, because it was an illustration which would be well understood in a country abounding in flocks. There is also a striking resemblance, which he proceeds to state, between them. ^ Hear my voice. See vs. 3,4. Applied to Christians, it means that they hear and obey his commandments. 11 1 Inow them. See ver. 14. If They follow me. A flock follows its shepherd to pastures and streams, (ver. 3). Christians not only obey Christ, but they imitate him; they go where his Spirit and providence lead them; they yield themselves to his

Guidance, and seek to be led by him. Vhen Jesus was upon earth, many of his disciples followed or attended him from place to place. Hence Christians are called his followers, and in Rev. xiv. 4, they are described as " they that follow the Lamb."

28. I give unto them eternal life. See ch. V. 24. IT Shall never perish. To perish here means to be destroyed, or to be punished in hell. Matt."x. 28;

'which is able to destroy (the same word) both soul and body in hell." Matt, xviii. 14: " It is not the will of your Father in heaven that one of these little ones should perish." John iii. 15; "That whosoever believeth in him, should not 7>er/s/i." Rom.ii. 12: "They who have sinned without law, shall also perish without law." John xvii. 12. 1 Cor. i. 18. In all these places the word refers to future punishment, and the declaration of the Saviour is, that his followers, his true disciples, shall never be cast away. The original is expressed with remarkable strength. " They ehi_ not be destroyed for ever." Syriac. "They shall not perish to eternity." This is spoken of all Christians, that i.9, of all who ever possess the character of true followers of Christ, and who can be called his flock. ^ Shall life; and they * shall never perish, neither shall any iiian pluck there out of my hand.

any. The word any refers to any power that might attempt it. It will apply cither to men or to devils. It is an afliirmaiion that no man, however eloquent in error, or persuasive in infidelity, or cunning in argument, or mighty in rank; and that no devil with all his malice, power, cunning, or allurements, shall be able to pluck them from his hand. Ti Pluck them. In the original to roh; to seize and bear away as a robber does his prey. Jesus holds them so secure and so certainly, that no foe can surprise him as a robber does, or overcome him by force. ^ My hand. The haiid is that by which we hold or secure an object. It means that Jesus has them safely in his own care and keepin". Compare Rom. viii. 38, 39.

29. Which gave them me. See ch. vi. 37. ^ Is greater. Is more powerful. ^ Than all. Than all others — men, angels, devils. The word includes every thing; every thing that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies farther that God will keep them, and will so control all other beings and things as that they shall be safe. If No7ie is able. None has power to do it. In these two verses we are taught the following important truths: 1st. That Christians are given by God the Father to Christ. 2d. That Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that rehgion which shall result in eternal hfe. 3d. "That both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints shall persevere. 4th. That tliere is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him. to obev his law, and to follow him