Chap. I. ver. 1. In the beginning was the Word, &c.] In the beginning of the world before all time, before any thing was created, the Son of God had a subsistence, and that subsistence with the Father, of whom He was begotten from all eternity, and was Himself eternal God, being by His Father in His eternal purpose designed to be the Messiah, who was known among the Jews by the title of the Word of God. Dr. Hammond. In contemplating the character of man's Redeemer, it is hard to say, whether our admiration be most excited by the natural dignity or the voluntary abasement of His person. To form suitable ideas of either, it is expedient to take a view of both; and they appear to the utmost advantage in this opening of St. John's Gospel, where he sets himself to publish, first, the divinity, and then the incarnation of his most adorable and beloved Master. He mentions, in due order and in regular gradation, the glory which the Word had with the Father before man, or the world which he inhabits, had a being, ver. 1; His glory with respect to the creatures, the works of His hands, ver. 3; His glory as the sole Author of life and immortality, ver. 4; His glory, with respect to man in general, as fallen into a state of ignorance and sensuality, ver. 5; His glory, with respect to the Jews, to whom He first manifested Himself, ver. 11; His glory, with respect to Christians, to whom He gave "power to become the sons of God," ver. 12; in order to effect which, He Himself became the Son of man, "the Word was made flesh," ver. 14. Bp. Horne. "In the beginning" is here used in the same sense as at Gen. i. 1. For the Evangelist proposes to himself to shew, that, by "the Word," by whom the creation was perfected, the redemption of mankind was also perfected; that the Second Person in the Holy Trinity became, in the fulness of time, our Redeemer, as, in the beginning of time, He had been our Maker. Dr. Lightfoot. In the language of the Jews, this phrase "in the beginning" frequently signifies eternity. Thus in Habakkuk i. 12, "Art Thou not from everlasting, O Lord?" the Hebrew is literally, Art Thou not from the beginning? And thus, in Prov. viii. 23, "I was set up from everlasting, from the beginning, or ever the earth was." Thus also, Micah v. 2, "Whose goings forth have been from of old, (Heb. from the beginning,) from everlasting." Thus, its being here said, that the Son or the Word of God was "in the beginning," plainly leads to this meaning, that He was from eternity. Dr. Clagett. Nothing can be more clearly written to prove the eternal existence and the divinity of our Saviour than this passage of St. John, (ver. 1—3,) which seems purposely designed with a singular brevity to take off all objections to that important truth. As St. John's purpose was to teach that our Lord made the world, and as His title of Jesus was given Him at His circumcision, and the title of Christ belonged to His office, which He had not exercised many years; therefore He produces a new name of His, as yet unknown to the world, or not much noticed, though in frequent use among the Jews, which belonged to Him before He was made man. Under that title, "the Word," he shews that He had a being "in the beginning:" when all things were to be created, and consequently were not yet, then "in the beginning —the Word] Or, the Logos, the Son of God, the Second Person in the Blessed Trinity. This title is given to the Son of God from the Scriptures of the Old Testament, and from the subsequent style of the ancient Jews, in conformity thereto. The Divine Person, who has accomplished the salvation of mankind, is called the Word, and the Word of God, not only because God at first created, and still governs all things by Him; but because, as men discover their sentiments and designs to one another by the intervention of words, speech or discourse, so God by His Son discovers His gracious designs to men in the fullest and clearest manner: all the various manifestations, which He makes of Himself, whether in the works of creation, providence, or redemption, all the revelations He has been pleased to give of His will, are conveyed to us through Him; and therefore He is, by way of eminence, styled "the Word of God." Bp. Tomlins. Although St. John only of the writers of the New Testament mentions this title of our Lord, yet it was not new; since, by the Chaldee paraphrases, written before our Saviour's birth, it abundantly appears, that, in many places of the Old Testament, which mention the Word of God, the Jews did thereby understand a Divine Person, and that Person by whom the promised redemption was to be wrought. So that St. John, declaring the eternal pre-existence of the Son of God, "In the beginning was the Word," did not declare a point to which the Jews had been wholly strangers before the revelation of the Gospel. Dr. Clagett. —was God.] That is, although the Word was a distinct Person from the Father, yet He had not a distinct nature from Him, but was truly God. Dr. Clagett. — his own] All the nations of the world were His own by creation and absolute dominion; but the Jews were peculiarly His, as being selected by God from amidst all other nations, to be the depositaries of His sacred oracles, and the preservers of His true worship; and from the eternal Son of God condescending to derive His humanity from their stock. Dr. South. —and we beheld his glory.] We have seen the glory, or the Divinity of the Word, conspicuous in the miracles wrought by Him, such as none but "the only begotten Son" of God could perform. Dr. Whitby. —full of grace and truth.] Full of "grace" to procure that pardon of sin, and that justification which the law could not give; and of "truth" in opposition to those types and shadows of spiritual blessings and good things to come, of which Christ exhibited the substance and the truth. Dr. Whitby. As "the Word" dwelt among us full of grace and truth, so by Him only grace and truth came into the world. By Him we may obtain grace to repent truly of our sins, be absolved from all our past offences, be reconciled to our heavenly Father, and accounted righteous in His sight. By Him we may be continually enlightened, influenced, assisted in our whole duty through His Holy Spirit. By Him we may be preserved from all evil during our present life, and when we die, by Him may go to heaven, and there live for ever with Him and His holy angels. Bp. Beveridge. — the King of Israel.] The expected Messiah, the King and Saviour of God's people. Dr. S. Clarke. 2. The same was in the beginning with God.] This, though the sense of it was before expressed in that clause, "the Word was with God," is by no means a vain tautology, but a strong and emphatical repetition. He is said to be Himself God, and is again said to be "with God," to shew His real Godhead, and yet His distinct personality from the Father. Dr. Trapp. 3. All things] Not only the visible world, which Moses particularly mentions, but the invisible world also, not expressly mentioned by Moses, was made by Him. See Colos. i. 15, &c. Dr. Clagett. All things were made by him.] We read in Gen. i. that God created every thing by His Word. Now, that The mission of John. The incarnation of the Word. 4. In him was life;] In Him was eternal life, as He first brought it to light through the Gospel, 2 Tim. i. 10; promised it to those who believe in Him, John vi. 40; purchased it by His death, Rom. v. 21; and as He will be the dispenser of it. Dr. Whitby. The Evangelist proceeds from the creation, by "the Word," to the redemption of the world by the same Word. He had declared at ver. 3, that He had given to all creatures their first being; he now shews that He restored "life" to man when he lay dead in trespasses and sins. Dr. Lightfoot. — and the life was the light of men.] And the doctrine of that life which He taught was the means designed by God to enlighten all mankind and instruct them in their duty. Dr. Hammond. 5. — the light shineth in darkness; &c.] The light is communicated to an ignorant and wicked world; but their minds are so darkened with prejudice and passion, that they refuse it, and are not benefited by it. Dean Stanhope. 7. The same came for a witness.] He was sent by God on purpose to bear witness that Christ was the Messiah, the true teacher sent from heaven, that so, by means of this testimony, all men might believe on Him. Dr. Hammond. 9. That was the true Light.] That person to whom John bare witness "was the true Light," &c. was the real author and fountain of all true wisdom, the original discoverer of all the Divine knowledge, which men in former ages ever had, or shall have in those which are to come. Dr. S. Clarke. The light of the Law shone only upon the Jews; but this Light spreads itself wider, even over all the world. Dr. Lightfoot. 10. — knew him not.] Owned Him not either as their Maker or Redeemer. Dr. Whitby. 11. He came unto his own.] To the Jewish nation, to whom He was promised, and to whom only He was personally sent, being therefore styled, Rom. xv. 8, "a minister of the circumcision for the truth of God;" "and they received Him not," that is, they would not generally own Him as their Messiah and their Saviour. Dr. Whitby. That the eternal Son of God should condescend to visit, in human form, His people, as their Saviour and Redeemer, is an event which may well be allowed to excite our admiration. But how greatly does our astonishment rise, when we are informed that His world was made by him, and the world knew him not. 12. — them gave he power] He gave them the privilege, the liberty, the dignity, "to become" &c. Dr. Lightfoot. — to become the sons of God.] Sons of God, not by a natural, but a spiritual birth; not as the Jews, who claimed the special favour of God, by being descended from Abraham, John viii 33; but in consequence of their taking on themselves the Gospel covenant, which is called, in this verse, believing on the name of Christ. Bp. Mann. Christ was not rejected by all; for many have believed, and do believe, His promises, and obey His laws; and on these, of what nation soever they be, He hath conferred the high privilege of being the children of God, and of adoption to an everlasting inheritance. For the children of God are the children of the resurrection, who will rise to life and happiness, and die no more. Dr. Clagett. 13. Which were born, not of blood, &c.] Our Lord describes the Christian birth negatively, saying, that it was not of blood, as the birth of nature, nor did it proceed from human appointment as adopted sonships do, but that it was from God. Dr. Twelle. 14. And the Word was made flesh, &c.] To the end that mortal man might attain everlasting life, this eternal Word was born in human flesh, assumed our nature, and in this flesh of ours, as in a tabernacle, appeared amongst us most gloriously, in such a manner as was not possible for any, but the one true eternal Son of God. Dr. Hammond. He "was made flesh" by taking upon Him the likeness, the fashion, the form and nature of man: He became man as well as God, having now the Divine nature as well as the human, not blending or confounding the two, but so uniting them in Himself as to form one person. Bp. Beveridge. Flesh, which is a part of our nature, stands here for the whole. Our High Priest was incarnate, that He might have something to offer more valuable than the blood of bulls and calves. The nature that sinned was, according to the rules of justice, to suffer for sin; and the Word was made flesh for the same reason that, when so made, He was baptized by John; namely, "to fulfil all righteousness." Bp. Horne. — dwelt among us.] The word in the original pro- Christ's superior dignity. John's record of himself Anno DOMINI 26. only begotten of the Father,) full of grace and truth. 15. —He that cometh after me &c.] He that follows me, whose forerunner I am, has been, and must always be, infinitely preferred before me: for, though He appears after me among you in respect of His birth and of His entering on His office, yet He had a being long before me, for He existed before the creation of the world, ver. 2, 3; Col. i. 17. Dr. Hammond. 16. And of his fulness have all we &c.] He, being full of graces, excellencies, perfections, hath communicated them to us in that degree which is necessary for us, and in proportion to His abundant charity and goodness towards us. Dr. Hammond. —grace for grace.] The grace of God in the new covenant, instead of the grace of God in the old. Beza. For grace conferred, new grace superadded; that is, Christianity for Judaism. Bengelius. Or the meaning may be, "grace upon grace;" that is, most copious and abundant grace. Dathius. 17. —grace and truth] The "grace" of the Gospel, as opposed to the rigour and severity of the Law; and John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? Anno DOMINI 30. 18. No man hath seen God &c.] Such an ample manifestation of Himself as this, God never made to mankind before. These things were reserved to be discovered by Him, who alone, being in the bosom of His Father, knew before all ages the secret counsels of God, concerning the redemption and salvation of man. And whatever is yet known concerning them, is only by this revelation of the only-begotten Son of God. Dr. S. Clarke. 19. And this is the record &c.] That which is now to be related seems to have happened after Jesus had been baptized by John, and had been forty days in the wilderness. See ver. 29, 35, 43, and Matt. iii. 7. Bp. Pearce. The Evangelist, after what has been premised, proceeds to speak of three particular testimonies which John the Baptist gave respecting Jesus, on three successive days. See ver. 29, 35, and 43. Dr. Clagett. —the Jews] The Sanhedrim or publick council of the Jews. Dr. Whitby. 20. —confessed, and denied not.] A mode of expression not uncommon, which strengthens the affirmation. See similar expressions at 2 Kings xviii. 36; Issi. xxxviii. 1. 21. —Art thou Elias?] Art thou Elias, whom we expect to appear again in the world, before the coming of Christ, or another of the Prophets restored to life? Bp. Mann. See note at Matt. xvii. 10. —that prophet?] Meaning perhaps Jeremiah, of whose return to life there was great expectation among the Jews, Matt. xvi. 14. Grotius. Or generally, Art thou one of the Prophets raised from the dead, which some of us think will be done before Christ comes? Dr. Clagett. 23. —I am the voice &c.] I am the person whom Isaiah thus describes, "The voice," &c. Abp. Newcome. Though I am not Elias in person, yet I have the very same office, as it is described by Isaiah, chap. xl. 3. Bp. Mann. to the messengers of the Jews. His public testimony of Christ. 24.—were of the Pharisees.] The greater part of the Sanhedrim were of this sect. Deeming themselves most exact in the observation of all religious rules and rites, they doubted concerning this new rite of baptism by way of preparation for the Messiah, respecting which their traditions were wholly silent. Dr. Whidby. 26.—I baptize with water: &c.] I baptize, not to establish my own authority, but to make disciples for the Messiah, who will very soon appear, and who is infinitely superior to me, more so than the greatest among human beings is to the meanest person in his family. Bp. Mann. In this passage John the Baptist hath set us an excellent example of true humility. The testimony which he bears to our blessed Lord is conceived in terms so respectful and magnificent, that no one could be encouraged to draw the least comparison between Jesus and him. What was strictly due to himself, he very sparingly and modestly delivers; but that which declares the preference due to that eminent Person, whose forerunner he was, bespeaks a reverence as profound, a distance as great, as any words can possibly express. Dean Stanhope. St. John's reply shews his own humility, and at the same time bears testimony to the dignity of Jesus. "I indeed baptize with water;" my baptism, like my preaching, is preparatory only, leading to another baptism of the Spirit, which shall cleanse the souls of penitents from every thing that defileth, through faith in the Messiah and His heavenly doctrine. And this Messiah is not far off, as ye imagine Him to be: "there standeth One among you, whom ye know not;" He appears like other men, lowly, unattended, undistinguished; He doth not as yet think proper to manifest His power and glory; but hereafter ye will find Him to be far other than He seems. As to myself, of whom some are pleased to entertain an high opinion, I am nothing; He who cometh after me is preferred before me, as much as the greatest master is preferred before the meanest of his servants, who is deemed unworthy to perform the least office about his person. This testimony did St. John give to the Saviour of the world, in the presence of the priests, Levites, and people. Intent upon humbling himself, that his great Lord and Master might be exalted, he declared himself a messenger only, sent to prepare His ways; and every thing in him, and about him, spake the same language. Bp. Horne. 28.—in Bethabara beyond Jordan.] The word Bethabara means 'a place of passage,' and it is supposed that this village was situated on Jordan, over against Jericho, at the place where the Israelites under Joshua passed that river, Josh. iii. 16. Dr. Wells. 29. The next day] The day after the return of the Pharisees. Dr. Hammond. —Behold the Lamb of God, &c.] Behold the Person sent from God, as a lamb prepared for slaughter, (in whom are fulfilled all the Mosaical ordinances respecting the paschal and other sacrifices,) who shall thereby obtain pardon from God for the sins of the world, provided they reform and repent at His coming. Dr. Hammond. He thus points out Jesus as the expiatory sacrifice, as the grand atonement for the sins of mankind foretold by the Prophet Isaiah, chap. liii; as applied by our Lord to Himself, Luke xxii. 37; and by the Holy Spirit, Acts viii. 32—35: for He was the true paschal lamb, typified in the mysterious institution of the passover, who was to be "slain from the foundation of the world." Dr. Hales. Behold here, says the Baptist, Him of whom I spake to you, the Lamb without spot or blemish, the perfect emblem of innocence and patience; "the Lamb slain from the foundation of the world;" the Lamb typified by all the legal sacrifices, and especially that of the Passover. Yes, behold the Lamb of God, a Lamb not of an earthly but Divine extraction, the Lamb of God's own choosing and appointment, the Lamb offered up by God Himself unto Himself; the Lamb that taketh away sin, not some particular sin, but sin in general, the strength as well as the guilt of sin, our inclinations to it, as well as our obligations to punishment for it; the sin not only of some particular persons, but of the whole world, the sin not only of Abraham's, but of Adam's posterity, the sin of the Gentiles as well as of the Jews: for "He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world," 1 John ii. 2. Bp. Beveridge. —of the world.] Not of one nation only, like the legal sacrifices, but of the whole world. Abp. Newcome. 31. And I knew him not:] Though I knew that the Messiah was about to appear, yet I had not a perfect knowledge that Jesus was He, until, ver. 33, it was revealed to me that He should be declared by the descent of the Spirit. See Matt. iii. 24. Bp. Mann. 33.—baptizeth with the Holy Ghost.] See Acts ii. 4. Aero DOMINI 30. The calling of Andrew, Peter, Philip and Nathanael. Answ DOMINI 36. 35. — and two of his disciples:] One of the two was Andrew, ver. 40. The other is thought to have been St. John the Evangelist himself, who usually conceals his name. Dr. Whitby. 36. — Behold the Lamb of God!] Behold that blessed Person predigured in the Law and foretold by the Prophets; one that is all meekness and innocence, patience and resignation, without offence in His mouth, without guile or malice in His heart, without spot or blemish in soul or body; the Lamb, which Abraham told his son Isaac, that God would in time provide; the Lamb, by the sprinkling of whose blood, true Israelites are preserved from the destroyer; the sacrifice on which are laid the iniquities of us all; the Saviour, who, by expiating, taketh away the sin of the world, and conferreth righteousness on them that will believe in Him, and accept it from Him, being conformed to His example of lowliness and meekness. Bp. Horne. 39. — about the tenth hour.] About two hours before sunset, according to the Jewish reckoning. 41. — We have found the Messias.] This expression implies, that their minds had long been filled with an expectation and desire of the coming of the Messiah. Dr. Clagett. — the Messias, which &c.] The promised Messiah, or, as He is in Greek called, "the Christ," that is, God's anointed, sent by Him with a special commission from heaven, whom we have long expected as the Redeemer of Israel. Dr. Hammond. — the Christ.] As the title Jesus marks the person of our Lord, so does that of Christ denote His office. It is applied to Him to shew, that as formerly by the ceremony of anointing, God consecrated those whom He called to some certain offices, so was this Jesus to be separated, though not by a visible unction, yet by the invisible power and grace of the Holy Spirit, for all those offices to which men were anointed by God's spe- thou shalt be called Cephas, which is by interpretation, || A stone. 42. — A stone.] Or a rock, upon whose preaching the foundation of My church shall be laid. Dr. Whitby. See note at Matt. xvi. 18. 44. Now Philip was &c.] The Evangelist here gives the reason of the readiness of Philip to become the disciple of Jesus; namely, that he and Andrew and Peter, being all neighbours of the same city, had often conversed together about the Messiah, and kindled in one another earnest desires of His appearance. Dr. Clagett. 45. — findeth Nathanael.] It is thought by many that this Nathanael was the same as Bartholomew; and, therefore, one of our Lord's Apostles. Dr. Clagett. 46. — Can there any good thing come out of Nazareth?] Nathanael, knowing from the prophecies that Christ was to be born at Bethlehem, and being moreover prejudiced with an opinion that Nazareth, where he concluded that Jesus was born, was a wicked place, replied, Is it possible that any great Prophet should arise out of Nazareth; how much less the Messiah? Dr. S. Clarke. 47. — Behold an Israelite indeed.] Of that simplicity and integrity which is much valued by God, of the temper described in Jacob, Gen. xxv. 27. Dr. Hammond. 48. — when thou wast under the fig tree, I saw thee.] He had probably there sequestered himself from the view of men, for prayer, meditation, or some religious performance. Dr. Lightfoot. 49. Nathanael answered &c.] The proof of a Divine Spirit, just displayed by Jesus, so perfectly overruled Nathanael's objections, that he at once acknowledged Him to be the Son of God and the King of Israel. Dr. Clagett. Answ DOMINI 36. Or, Peter. Gen. 49.10. Deut. 10. 10. in Iasi. 4. 2. Christ turneth water into wine. Anno DOMINI 36. unto him, Rahbl, thou art the Son of God; thou art the King of Israel. 50. — thou shalt see greater things] Thou shalt have stronger and more convincing proofs than these, to confirm thy faith in Me, as the Messiah. Dr. Whitby. 51. — Hereafter ye shall see &c.] Christ seems to allude to the vision of Jacob, Gen. xxviii. 12, 13; and His meaning is, that the miracles which His disciples would see performed by Him, would declare the Divine Majesty present with Him, and giving Him those commands which He was to execute by His prophetic office, no less clearly than if they had seen the angels of God ascending and descending on Him. Dr. Whitby. Chap. II. ver. 1. And the third day] Perhaps the third day from Simon's coming to Christ, chap. i. 42. Dr. Whitby. — Cana of Galilee.] Called "of Galilee" to distinguish it from another town of the same name, mentioned at Josh. xix. 28; it lay in the tribe of Zebulon, not far from Nazareth. Dr. Wells. — mine hour is not yet come.] My time for manifesting My glory by My miracles is not yet come. Dr. Whitby. 2. And both Jesus was called.] On this occasion, as on many others, our Lord shewed that His religion was not morose and unsocial; and He discountenanced by His example that course of rigid abstinence and mortification, by which some, who would be thought His most perfect disciples, have disgraced the Gospel. Abp. Newcome. — to the marriage.] To the marriage feast. 4. — Woman, what have I to do with thee?] The expression of "woman," in the ancient languages, conveys no idea of disrespect, but is used to females of the first rank. Our Saviour replies to her, This is an affair in which you are no way concerned; leave it therefore to Me, and I will choose a proper time for it. Bp. Mann. He signifies that this was not a matter proper for her authority to interpose in; and that miracles were not to be wrought for gratifying the requests of friends, but the mother of Jesus saith unto him, They have no wine. 5. His mother saith unto the servants.] This shews that she did not consider His word as an absolute denial, but only as an intimation that He would reserve Himself for the proper opportunity. Dean Stanhope. 6. — after the manner of the purifying &c.] The waterpots were placed there, that the guests might wash their hands before they made their meal, which is still the constant practice of the Jews. The Syrian firkin, (or metretes, as it is called in Bp. Cumberland's tables,) held somewhat more than seven pints of our measure. Bp. Mann. 8. — the governor of the feast.] It was usual for the governor of the feast to bless what was prepared in the cup, and, having drunk of it thus blessed, to send it about to the whole company; on which account it is that our Saviour desires the servants to bear to the governor of the feast. Dr. Whitby. This governor was a person, whose business it was to see the entertainment managed in an orderly manner. Dean Stanhope. 10. — when men have well drunk.] Towards the end of the feast, when the guests have drunk a good deal. Dr. S. Clarke. Anno DOMINI 36. Christ purgeth the temple, and foretelleth his death and resurrection. Anno DOMINI 30. drunk, then that which is worse : but thou hast kept the good wine until now. 11. This beginning of miracles &c.] This was the first instance which Jesus gave of His Divine power; and it produced its intended effect, by confirming the faith of those disciples who had lately come to Him, chap. i. By the expression, "manifested forth His glory," we are to understand that Christ, by the miracle which He performed, plainly proved His power to be Divine. And who indeed less than God could have the creatures of this lower world so absolutely at His disposal, as to make them start from their fixed laws of being, and change their natures and qualities in an instant? He only could repeal the laws of nature, who made them. He only could alter their forms who at first appointed them. And, when this was done without invoking the aid of any higher power, it shewed that the authority by which He did it was supreme, as well as that the creatures, on which the authority was exercised, were entirely his own. Dean Stanhope. As our Lord's conversation was on all occasions free and familiar, open and undisguised, sober and rational, His carriage free from all rigid and unnatural severity, so His miraculous works were no less evident signs of mercy, goodness, generosity, than of power; and equally adapted to convince men's understandings and engage their affections, as to remove their maladies or relieve their wants. This His first public miracle was nothing more than a becoming act of kindness and humanity, in preventing the confusion of a poor relation, by a very seasonable supply of what was wanting in his entertainment; which want perhaps could not have been otherwise supplied, and was probably occasioned by the extraordinary concourse He Himself drew thither: and His last miracle (Luke xxii. 51,) was nothing less than an instance of the highest and most undeserved compassion in healing the wound of one who came to take away His life. Bp. Lax. 13.—the Jews' passover] As St. John was writing for the use of the Gentile converts, he calls it the passover of the Jews. Grotius. —and Jesus went up to Jerusalem.] In obedience to the Law of Moses, which enjoined that every male should appear before the Lord at this season, Exod. xxiii. 17; Deut. xvi. 16. Dr. Doddridge. 14. And found in the temple &c.] It appears that Christ twice drove the buyers from the temple; once at the beginning, and once again, Matt. xxi. 12, towards the close, of His ministry. The other three Evangelists say nothing of this present incident. It is related by St. John chiefly as giving occasion to the words respecting the destroying of the temple, ver. 19, which were afterwards brought as matter of accusation against Him; and it therefore throws much light on the history of His passion, Matt. xxvi. 61; xxvii. 40. Grotius. 16.—my Father's house] Thus indirectly calling Himself the Son of God, or the Messiah. Abp. Newcome. 17. And his disciples remembered &c.] They called to mind the words of the Psalmist at Ps. lxix. 9, which mean, I am as tender of any dishonour done to Thy house or to Thee, as if it were done to myself, (Rom. xv. 3,) and so am stirred with zeal to vindicate it. Dr. Hammond. 18.—What sign shewest thou &c.] What evidence dost Thou bring, or what miracles dost Thou perform, to shew that Thou art really invested with such authority as these Thine acts pretend to? Dr. Hammond. There had been no miracle performed in Israel, nor had any Prophet appeared for 400 years, from the time when the Holy Spirit had departed from that nation, and the prophecies had ceased. It is therefore not to be wondered that the Jews were suspicious of Christ's assuming the prophetic office, and that they required a sign. Dr. Lightfoot. 19.—Destroy this temple, &c.] Meaning that, whereas they would shortly destroy His body, (a more holy temple than that which they had then profaned,) He, by His Divine power, would within three days raise it up again. Dr. S. Clarke. The sign which He here gives is the same as "the sign of the Prophet Jonas," at Matt. xii. 39, 40. 20.—Forty and six years &c.] They speak of the temple, as it was repaired or new built by Herod. Josephus relates, that Herod began this work in the eighteenth year of his reign, which was about sixteen years before the birth of Christ. And, as Christ was at this time thirty years of age, they rightly state that it had been forty and six years in building. Herod, it appears, finished it so as to be fit for use in about nine years, and it continued long after, increasing in splendour and magnificence, through the pious donations of the people, till the time of Nero. Drs. Lightfoot and Whitby. He teacheth Nicodemus the necessity of regeneration: Anno DOMINI 30. 22. When therefore he was risen &c.] Though this prediction was for the present dark and hard to be understood; yet afterwards, when the accomplishment made it clear in the event, it proved a great confirmation of the disciples' faith. Dr. S. Clarke. This verse seems to be added by the Evangelist, on purpose to shew that this answer of our Lord, although at the time obscure, was no unprofitable or lost saying. Dr. Clagett. 23. — in the feast day.] Rather, 'at the time of the feast.' Dr. Whitby. — many believed—when they saw the miracles which he did.] Thus the faith of our Lord's followers was originally founded, not on blind credulity, but on rational conviction; not on internal persuasion alone, but on clear and stupendous miracles; proofs submitted to their senses and approved by their reason, which enthusiasm could not have counterfeited, and never would have required; and, at every step of its progress, as their faith was called to signalise itself by new exertions, and to sustain new trials, it was fortified by new proofs. Dr. Graves. 24. — did not commit himself unto them.] Did not confide in them, as His sincere disciples, because He knew the hearts of all men. This is an ample proof of the Divinity of Christ, since the knowledge of the secrets of men's hearts is declared to be the property of God alone, 1 Kings viii. 39; Ps. xxxiii. 15. Dr. Whitby. 25. And needed not that any should testify] He needed no information what men were, either from themselves or others, since He immediately knew the very hearts and thoughts of all men. Dr. Clagett. Chap. III. ver. 1. There was—a ruler of the Jews: There was at Jerusalem "a ruler of the Jews;" meaning, a member of the great council, the Sanhedrin, Luke viii. 41; xviii. 18; John vii. 50. Beausole. — we know that thou art &c.] He thus begins with an ingenuous acknowledgment, that the miracles which Jesus wrought were a sufficient evidence to him of His Divine authority and mission. Dean Stenhope. By using the term "we," Nicodemus seems to speak not only for himself, but for some others who agreed with him in opinion. Beausole. Here we remark, that a ruler of the Jews, a teacher in Israel, a person who was eminent for rank, learning, and influence in the Jewish state, acknowledged, not only that Jesus wrought miracles, but that miracles were a proof of a Divine mission. Whence is it then that some amongst ourselves have contended, that Jesus wrought no miracles; and that, if He had wrought them, they would not have been a proof that He was sent from God? Bp. Watson. &c.] Our Saviour corrects his misapprehension, by acquainting him that the birth, of which He spake, was effected by the washing of water upon the outward man, and the sanctification of the Holy Ghost in the inward man. For (ver. 6.) all births answer to the principle that causes them; as therefore carnal births proceed from the flesh, so a spiritual birth proceeds from the Spirit, as its vital principle. Dean Stanhope. Baptism, our Lord tells him in this answer, is the ordinance of God, by which all mankind are to be admitted into the kingdom of God, or the Gospel state: a baptism which is to be distinguished from Pharisaical and legal ablutions; the value of it not consisting, like theirs, so much in the outward rite, as in the attendant and inward efficacy of the Spirit. Dr. Lightfoot. — of water and of the Spirit.] That our Lord here speaks of baptismal regeneration, the whole Christian church from its earliest times has invariably taught. Dr. Whitby. That we may be thus born of the Spirit, we must be born also of water; not as if there was any virtue in water, whereby it could regenerate us, but because this is the rite or ordinance appointed by Christ, wherein He regenerates us by His Holy Spirit: our regeneration is wholly the act of the Spirit of Christ. But there must be something done on our part in order to it, and something that is instituted and ordained by Divine authority, which in the Old Testament was circumcision; in the New, baptism or washing with water; the easiest that could be invented, and the most proper to signify His cleansing and regenerating us by His Holy Spirit. And, since this is instituted by Christ Himself, as we cannot be born of water without the Spirit, so neither can we, in an ordinary way, be born of the Spirit without water, used or applied in obedience and conformity to His institution. Christ has joined them together, and it is not in our power to separate them. He that would be born of the Spirit must be born of water also. Bp. Beveridge. Baptism is a new birth, by which we enter into the new world, the new creation, the blessings and spiritualities of the kingdom. And this is the expression which our Lord Himself uses to Nicodemus, "Except a man be born of water and of the Spirit:" it is called also by St. Paul, the laver of regeneration. For now we begin to be reckoned in a new account; God is become our Father, Christ our elder brother, the Spirit the earnest of our inheritance, the Church our mother, our food is the body and blood of our Lord, faith is our learning, religion our employment, our whole life is spiritual, heaven the object of our hopes, and the mighty prise of our high calling. Bp. Taylor. — A man can receive nothing, &c.] One who by Divine authority is entrusted with any commission cannot exceed that commission: since therefore God has only made me the forerunner of the Messiah, I cannot pretend to be equal with Him. Dr. Whitby. 2. — came to Jesus by night.] He believed in private, but did not care to offend the other Pharisees and rulers; on which account he came by night to confer privately with Jesus. Dean Stenhope. In the beginning of this chapter we have the mystery of the Holy Trinity presented to our contemplation. In this verse, express and distinct mention is made of God the Father, by whose power and immediate presence world. 18 Condemnation for unbelief. 23 The baptism, witness, and doctrine of John concerning Christ. Anno DOMINI 28. THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews: 3. Jesus answered and said &c.] In this interesting conversation with Nicodemus, our Lord communicates to him the fundamental doctrines of the Christian faith. 1st, The necessity of new birth or regeneration by baptism and the Holy Spirit to salvation, ver. 3—11. 2nd, The redemption of mankind by the death of Christ, through faith; of which death the brazen serpent was a type, ver. 12—15. 3rd, The original cause of this mode of redemption, the love of God, ver. 16—18. Dr. Hales. Jesus, observing that Nicodemus said nothing of the excellency and power of His doctrine, to change the hearts and reform the lives of men, but only of the miracles, by which it was confirmed, says to him, This acknowledgment of thine will not be sufficient to render thee a member of My kingdom: except a man be born again, that is, renewed in his mind, will, and affections by the operations of the Holy Spirit, and so become a new creature, 2 Cor. v. 17, he cannot enjoy the blessings of the kingdom of God. Dr. Whitby. Christ tascheth Nicodemus the necessity of regeneration. Anno DOMINI 26. 3. — left Judea.] Where the power of the Sanhedrim, among the members of which were many Pharisees, prevailed; and departed into Galilee, which was under Herod's jurisdiction. Dr. Whitby. 4. — must needs go through Samaria.] Samaria lying between Judea and Galilee. 5. — which is called Sychar.] The description here given of Sychar puts it beyond all doubt that it is the same with Sychem, (or Shechem; see Note at Deut. xxvii. 12, 13.) the difference between the two names proceeding probably from a corrupt way of pronouncing. The city is called at present Naploea, (or Napolose,) and stands in a narrow valley between mount Gerizim on the south, and Ebal on the north, being built at the foot of the former. At present, the place bears but a mean appearance, consisting chiefly of two streets, lying parallel under mount Gerizim. Dr. Wells. 6. Now Jacob's well was there.] "The principal object of veneration in this part of the country is Jacob's well, over which a church was formerly erected. It is situated at a small distance from the town of Napolose, (anciently Sychem,) in the road to Jerusalem, and has been visited by pilgrims of all ages; but particularly since the Christian era, as the place where our Saviour revealed Himself to the woman of Samaria. This spot is so distinctly marked by the Evangelist, and so little liable to uncertainty, from the description of the well, and the features of the country, that, if no tradition existed for its identity, the site of it could hardly be mistaken." Dr. E. D. Clarke. — about the sixth hour.] That is, about noon, according to the Jewish reckoning from sunrise; and therefore in the full heat of the day. 7. — a woman of Samaria] Belonging to this town of Sychar, ver. 28. Christ talketh with a woman of Samaria. AND DOMINI 20. which am a woman of Samaria? for the Jews have no dealings with the Samaritans. 8. The wind bloweth where it listeth, &c.] By this comparison our Lord implies, that, as in nature there are things imperceptible to our senses, the effects, however, of which are very obvious; so much more is this the case in spiritual things. Beamsobre. Our Saviour intimates, that the effects of God's Holy Spirit in the regeneration of men are perceptible, though the manner and degrees of His operation on their souls are so various that we can give no account of them. Abp. Tillotson. — so is every one that is born of the Spirit.] The effects produced in him by the Holy Spirit are plainly discernible, although the operations of the Spirit which produce the change are not perceptible, and the renewed person cannot distinguish them from the inward workings of his own mind. Dr. Whitby. 9.—for the Jews have no dealings &c.] The animosity between the two nations began on the separation of the ten tribes, and the idolatrous worship set up at Dan and Beth-el. It increased on the opposition of the Samaritans, (or Cutheans, 3 Kings xvii. 24,) to the building of the temple, Esra iv. 1, 4. And it was brought to the greatest height on the erection of a temple on mount Gerizim by Manasseh, when driven from Jerusalem by Nehemiah, chap. xiii. 28, and in which religious worship was maintained, in opposition to the temple at Jerusalem. This rival temple became afterwards an asylum for all who violated the Jewish law by sabbath-breaking, eating forbidden meats, &c. Dr. Lightfoot. It appears from the Talmud, that, according to the traditions, it was held lawful for the Jews to make purchases of the Samaritans, ver. 8, but not to receive kindness from them, or to drink of their water, or eat of their morsels. But Christ here shews, that He despised all such traditions as had no foundation in the law of God or in equity, and tended to impair the dictates of common friendship or humanity. Dr. Whitby. We here see the melancholy effects of religious differences, which stop the common intercourse of courtesy and humanity amongst men. Bp. Mann. 10. — Art thou a master of Israel.] What is there in all that I have yet said, which an ordinary Jew, much more one of the great council, might not well understand? Do not you yourself make proselytes by washing them with water, and count them newborn persons? and, as for that inward purity of which I speak, have not the Prophets foretold that God will plentifully communicate His Spirit in the days of the Messiah for that purpose? See Jer. xxxii. 39; Esak. xxxvi. 26, 27. Dr. Clagett. 10.—If thou knewest the gift of God,] The great mercy and bounty which God now designs to thee. Dr. Hammond. —would have given thee living water.] Meaning, by an easy figure taken from their discoursing together at the well, the doctrine of salvation contained in the Gospel, which more truly refreshes a well-disposed soul, than water does a dry and thirsty body. Dr. S. Clarke. 11. — We speak that we do know, &c.] I deliver to you what I know to be certainly true; but "ye receive not our witness;" ye do not believe and own the truth which is confirmed by My miracles. Dr. Whitby. 12. — of heavenly things? Of My descent from heaven, and My abiding there still. Dr. Whitby. 12. Art thou greater than &c.] Understanding Him to speak of living water in a literal sense, she means, If Thou canst procure water without the trouble of drawing it out of the well, or if Thou knowest of any other 13. — but he that came down &c.] In this verse the Son is said to have come down from heaven, in respect of the union of His Divinity with the human nature, and His special residence in it here below; and yet He is said to be still in heaven, in respect of His Divinity, by which He is every where present. Abp. Tillotson. 14. And as Moses lifted up &c.] Great as this Son of man is, He must die for the sins of the world; and being lifted up upon the cross, must fulfil what was typified by Moses's lifting up the brasen serpent; and by these means will bring to everlasting life all that believe in Him, as all that looked on the brasen serpent were cured of their diseases. Dr. Hammond. Of faith in his death. Condemnation for unbelief. Anno DOMINI 30. him should not perish, but have eternal life. 14.—shall be in him a well of water &c.] Shall be a never-failing fountain of comfort and satisfaction, and shall preserve and exalt him so everlasting life. Thus Jesus unfolds to her by degrees, that He meant by living water the spiritual doctrine of life and salvation. Dr. S. Clarke. 16. — God so loved the world.] God loved the world, the whole race of mankind, in such an extraordinary and wonderful manner, that He gave for their salvation His own and only Son, to whom he had communicated from all eternity His own unbegotten essence. How great a gift was this? What could He give more, what could He give greater? In this the infinity of His love shines forth as gloriously, as His infinite power and wisdom do in the creation and government of the world. Bp. Beveridge. How glorious an effect is it of God's wonderful love to man, that He should give His only begotten Son, of the same Divine nature and perfections with Himself; give Him up to a painful and ignominious death, and that for those who daily and hourly commit the heaviest offences against Him. Dean Stanhope. The highest instance and testimony of God's love to us is our redemption from sin and eternal death, by the blood of His only Son; and, as the most effectual way to raise and cherish a suitable return of love towards Him in our hearts, we should frequently commemorate our redemption by attending the holy Sacrament. For, in this sacred rite, the love of God to us is set before us in so sensible and affecting a manner, as cannot fail to engage all those to a proper return of love and obedience, who, by often repeating this memorial of His mercy and goodness, keep up in their hearts a lively sense of their unspeakable obligations towards Him. Bp. Gibson. — the world.] The end of Christ's coming was to give light unto the world, to call sinners to repentance, to cast out the prince of this world, to reconcile us in the body of His flesh, to dissolve the works of the devil; to become a propitiation for our sins, and not for ours only, but also for the sins of the whole world. Church Homilies. He came into the world, that, dying once and offering Himself for all, He might, so much as pertained to Him, take all men's sins upon Himself. Abp. Cranmer. He was sent to make a sacrifice and oblation upon the cross, which was a full redemption, and propitiation for the sins of the whole world. Bp. Ridley. In this and many other passages of the New Testament, relating to the motive and design of Christ's advent, God's love for the world is declared in general terms: and these texts are most irreconcileable with the opinion, that God selected out of mankind a certain number whom He ordained to save, and that He left the rest of mankind to perish everlastingly. For how could God be said to love those to whom He denies the means of salvation; whom He destines by an irrevocable decree to eternal misery? Bp. Tomlins. What did Jesus mean by that expression "the world?" Not, surely, what Nicodemus probably believed Him to mean—the Jewish nation as distinguished from the people of the Gentiles; not, it is humbly apprehended, what from the age of St. Austin to the present time many have understood him to mean; the regenerated, the justified, the elected, the predestinated few, as dis- 16. Jesus saith unto her, Go, call &c.] He was willing to prepare her to receive His doctrine, by convincing her previously that He was a Prophet. Dr. Whitby. 17. For God sent not his Son &c.] Notwithstanding the wickedness of the world, God sent not His Son to take vengeance on mankind for their sin; but for quite a different purpose, that of saving them from it. Dr. Clagett. 18. He that believeth &c.] He that believeth on the Son of God, embracing His doctrine and obeying His commands, shall certainly escape the punishment of sin, and obtain the reward of everlasting life; but, on the contrary, whosoever wilfully and finally rejects this great salvation, abusing the mercy of God, and despising His proffered means of grace, will incur condemnation without remedy and without excuse, because he obstinately withstands the greatest evidences of truth, and the most gracious terms of salvation. Dr. S. Clarke. 19. And this is the condemnation, &c.] The aggravation of the crime, and the justice of the punishment, of those who believe not, appears in this, that they stand out against the clearest evidence, and refuse their own manifest advantage, from that prepossession of mind which their own sins and lusts have brought upon them. Dean Stanhope. "This is the condemnation," this very thing condemns them, and argues the height of their folly and guilt, that when "light is come into the world," they prefer darkness before it. Abp. Tillotson. — light is come into the world.] That is, the Son of God is come, bringing the doctrine and knowledge of salvation to the world. Abp. Tillotson. The light here meant can be no other than that Divine one of revelation, which brought life and immortality along with it. The Christian dispensation is constantly and uniformly described in holy writ under this figure, from the time that the first faint glimmering of it appeared at a distance, till it shone forth in its full lustre and glory. It is of the same use to the spiritual, that the light of the sun is to the natural world. It gives life, health, and vigour to God's new creation; it makes the day of salvation to dawn upon us, it opens to us the prospect of another and a better life, and guides us in the way to happiness and glory. Bp. Porteus. — men loved darkness rather than light.] Thus too often men of dissolute lives cry down religion, because they are unwilling to submit to its restraints: they are loth to be tied up by the strict law and rules of it: it is their interest more than any reason they have against it, which makes them despise it; they hate it because they are reproved by it. Abp. Tillotson. — because their deeds were evil.] What can be the reason that some men still persist in rejecting the light of the Gospel? They will tell us perhaps, that it is because the Gospel is full of incredible mysteries; but our Saviour tells us, and He tells us more truly, that it is "because their deeds are evil." The mysteries and dif- Anno DOMINI 30. The baptism, witness, and doctrine of John  20. Our fathers worshipped in this mountain;] Mount Gerizim, which was close to Sychar. Perceiving Jesus to be a Prophet, she now desires Him to resolve the great question disputed between the Jews and the Samaritans, the Jews maintaining that Jerusalem was the only lawful place of worship, and the Samaritans contending for the lawfulness of the worship offered in their temple at mount Gerizim. Dr. S. Clarke. 21.—the hour cometh, when &c.] He tells her that the subject of their disputes will shortly be removed; for the sacrifices will cease to be offered both at Jerusalem and at Gerizim; the temples themselves will be destroyed, and so the privileges, about which they contend, will be taken from them both. Dr. Clagett. 22. Ye worship ye know not what:] It appears from this censure of our Saviour on the Samaritans, that they had very imperfect notions of the nature of the Deity they served; and were but ill instructed in the true spirit of the service which they paid to Him. Bp. Horsley. —for salvation is of the Jews.] Meaning, the Saviour or Messiah must be of that nation. Dr. Campbell. 23.— Ænon near to Salim.] These two places are commonly supposed to be in Galilee near the river Jordan. Beausobre. — and were baptized.] It appears from chap. iv. 2, that it was not Jesus Himself, but His disciples that baptized. Bp. Mann. 23.—the hour cometh, and now is, &c.] The time is at hand, and is now actually come; (Bp. Mann.) when they only shall be accounted true worshippers who give their hearts and souls to God to love and obey Him in AND DOMINI 20. 24. For John was not yet &c.] This, among other passages, seems to shew that St. John wrote his Gospel to supply the omissions of the other Gospels; for he does not describe the circumstances of the death of John the Baptist, but alludes to his imprisonment as a fact well known. Dr. Doddridge. 25.—about purifying.] The dispute was probably about the nature and use of St. John's baptism. Bp. Mann. 27. John answered and said, &c.] By the part of St. John's character and conduct here displayed, in his repressing the jealousy of his followers, and asserting the superiority and glory of Christ, in how pleasing a manthou barest witness, behold, the same baptizeth, and all men come to him. 28. Ye yourselves bear me witness.] See ver. 26, and chap. i. 20. — but that I am sent before him.] As His messenger and minister, not to assemble disciples in mine own name, but to prepare men for Him, and direct men to Him. Bp. Horne. 29 He that hath the bride &c.] As if he had said, Jesus is like unto a bridegroom, and I am only as one of His friends; but, as such, I rejoice in His success: I rejoice to hear that He baptizes more than I, and that all men come unto Him. Bp. Pearce. 30.— I must decrease.] I, His forerunner, whose office ceases when He comes, "must decrease" in reputation, number of disciples, and authority. 31. He that cometh from above] Not only by mission, but by His divine original. Dr. Whitby. He that cometh from above in that manner in which Christ only came, ver. 13, is greater than I, or any of the Prophets, not excepting even Moses himself. Dr. S. Clarke. 32, 33. And what he hath seen and heard, &c.] That which He teaches, He knows to be true, having received it from the Father; but the world believe not that He comes from God. Still, he that does receive His testimony, does no more than acknowledge the  concerning Christ. CHAP. III, IV. Christ talheth with a woman of Samaria. 33. — hath set to his seal that God is true.] Hath declared his firm persuasion that God is faithful and true, and will not impose delusions upon men. Dr. S. Clarke. 34. — for God giveth not the Spirit by measure unto him.] "By measure," that is, with limitation either of time or quantity. It is meant, that He who has the Spirit ever abiding in Him without stint or measure, must always speak the will of God. Dr. Whitby. This passage is evidently designed to prove the superiority of Christ to the ancient Prophets, who spake by the Holy Spirit. It is an allusion to the fact which John the Baptist had before declared, that he saw the Spirit of God descend and remain upon Jesus to distinguish Him as the Messiah, the Son of God, from the Prophets who were only occasionally favoured by his influence. Bp. Tomline. 35. — hath given all things] See note at Matt. xi. 27. Hath given Him the fulness of Divine power and authority, to save and condemn everlastingly. Dr. Clagett. — hath given all things into his hand.] Dispensing glory, honour, and immortality to mankind, through Him alone. Bp. Horne. 36. He that believeth &c.] He that believes on the Son of God, embracing His doctrine and obeying His commands, shall inherit eternal life: but he that obstinately rejects, or impatiently disobeys that great and standing revelation of the Divine will, and those last gracious offers of mercy and salvation, on the easy conditions of faith and repentance, which God makes to mankind by His Son, and which He enables them to perform by His Spirit, will fall under the final and eternal wrath of God. Dr. S. Clarke. Chap. IV. ver. 2. (Though Jesus himself baptized not.] Among the reasons which may be assigned for Jesus not baptizing Himself, are these; that the business of establishing the Gospel was of far greater importance than that of admitting men into it by the outward form of baptism; and that, had Jesus occasionally baptized Himself, jealousies would undoubtedly have arisen among the early converts, some having received the rite from the Master, and others from the disciples only. Beausobre. — that both he that soweth &c.] That both he that laboureth to prepare men for the faith, and he that brings them to it, may rejoice together in the fruit of their labours. Dr. Whitby. 24. God is a Spirit:] There is no other passage in Scripture besides this, where it is expressly declared that God is a Spirit; yet throughout the whole of Scripture we are led to infer that He is so, and our duty to Him is every where founded on the belief and knowledge of this attribute of His nature. When we affirm God to be a Spirit, we not only distinguish Him from all bodily substance, but, in the same manner as the soul greatly excels the body in the superiour powers of life, understanding, knowledge, activity; so we must conceive of God as of a Being excelling in an infinitely higher proportion not only the souls of men, but also all other intellectual natures or spirits whatsoever. Dr. S. Clarke. — in spirit and in truth.] Agreeably to His spiritual nature, by giving up their hearts and souls to Him; and according to His will, by observing all the precepts of His Gospel. Dr. Whitby. 25. — he will tell us all things.] Will reveal to us the will of God clearly and plainly. Dr. S. Clarke. It is probable that the notions which she here expresses respecting the Messiah were the common notions of her country. It would appear, therefore, that the Samaritans of this age well knew both that the time for the appearance of the Messiah was come, and that this Messiah was to teach men true religion as a means of effecting their salvation. Great and innumerable are the mysteries of godliness. The Samaritans, who knew not what they worshipped, had more true notions of the Messiah's office, and of the nature and extent of the deliverance He was to effect, than the Jews had, who for many ages had been the chosen depositaries of the oracles of God. Bp. Horsley. 26. — I that speak unto thee am he.] It has by some been thought difficult to explain why our Lord declared Himself so explicitly on this occasion, when at other early periods of His ministry He shewed great reserve. The solution, however, may be found in what appears at ver. 42, of the true and correct notions which the Samaritans at this time maintained respecting the Messiah's character and office. Now, as we are taught in general to believe that Divine favours are dispensed to different individuals in proportion to the inclination and ability to profit by them, which the Searcher of hearts discerns in each; we need not be surprised that Christ 27. — and marvelled] Because she was a Samaritan; as she had wondered, ver. 10, on the same account, at Jesus's asking a favour of her. Bp. Mann. 28. — left her waterpot.] Her mind being wholly taken up with the things she had just heard, she forgot the business on which she came. Dr. Clagett. 29. — which told me all things that ever I did:] That is, the most secret passages of my life, ver. 18. Dr. Clagett. 32. — I have meat to eat] Alluding to the conversion of so many Samaritans, which, they knew not, was now at hand. Dr. Clagett. 34. — My meat is to do the will &c.] I esteem it My meat and drink, the most necessary work of My life, and the greatest pleasure and satisfaction of My mind, even a much greater pleasure than satisfying the natural appetites and wants of the body, to do the will for which I was sent into the world; that is, to teach men that it is My Father's will that, by faith in Me, and by sincere repentance, they should be brought to salvation. Dr. S. Clarke. 35. Say not ye, There are yet &c.] Now is one season of pursuing this end, which I can no more omit, than the husbandman can neglect his harvest time, in the hope of which he supported himself under the labour of ploughing and sowing four months before. You know what a cheerful sight it is to him to see the corn white for harvest. Behold now and look towards the city; there you see a better harvest ready to be reaped, (ver. 30,) a multitude of Samaritans prepared by honest minds to bear the doctrine of salvation. Dr. Clagett. 36. And he that reapeth &c.] And for labouring in this work ye shall be largely rewarded by the Lord of the harvest, not only in the wages ye shall receive for yourselves, but in that inexpressible satisfaction of having gathered so many men into the kingdom of heaven, Matt. xiii. 30. Dr. Clagett. AND DOMINI 30. Many Samaritans believe on Christ. He healeth a nobleman's son. Anno DOMINI 30. eternal: that both he that soweth and he that reapeth may rejoice together. 37. And herein is that saying &c.] Since others before you have been greatly instrumental in making way for the success of your labours, by preparing the world to receive the doctrine of salvation; "herein is that saying" &c. Dr. Clagett. 38. — other men laboured, &c.] The Prophets, by foretelling the Messiah; the Baptist, by calling men to repentance that they might be prepared to receive Him; "and ye are entered into their labours," having only to perfect that which they have begun. Dr. Whitby. 41. — because of his own word;] Being convinced by the excellency of His doctrines and precepts, and interpretation of the prophecies concerning Himself. Dr. Clagett. 42. — Now we believe, — for we have heard him ourselves.] They say to her, We give entire credit to your report; but your assertion is no longer the ground of our belief. We believe it because we ourselves have heard Him, and can maintain, each of us on his own proper knowledge and conviction, that this person is indeed the Christ, the Saviour of the world. How greatly it were to be wished that all, who now name the name of Christ, were like to these Samaritans; that they all were animated with that full-grown confidence of faith, which, in a visit of two days, our great Master's preaching had raised to such strength and maturity in the honest hearts of these Samaritans. These persons heard the doctrines of this Divine teacher for the short space of two days: we, in the writings of the Evangelists, have a complete summary of His whole ministry: joined to the detail of His numerous miracles, we have the delineation of His admirable character, His piety, His fortitude, His patience, His resignation. In the that a prophet hath no honour in his own country. 44. For Jesus himself testified, &c.] This was said by our Saviour when at length He went to Nazareth, (Matt. xiii. 57,) but is here mentioned by the Evangelist, as the reason why indeed He chose to manifest Himself to the other Galileans, by His doctrine and miracles, before He came to Nazareth, where He knew the humility of His education and the meanness of His kindred would prove a prejudice to Him. Dr. Clagett. 45. — at the feast:] The feast of the passover. 46. — a certain nobleman.] An officer in the court of Herod the tetrarch. Dean Stanhope. 47. — that he would come down.] The expression of His "coming down" to Capernaum is singularly illustrated by the present features of the country: for, in fact, the whole route from Cana, according to the position of the place now so called, is a continued descent towards Capernaum. Dr. E. D. Clarke. The distance from Cana to Capernaum was about twenty-three miles. Dr. Hales. 48. — Except ye see signs &c.] He seems to have said this, as contrasting the behaviour of these heathens with the ready belief of the Galileans. Grotius. Or perhaps he intends to reprove in this person a weak and slow and too scrupulous faith; and, though His words are general, yet they may have pointed at him in particular, as a person whom no evidence of doctrine, or credible testimony, or any thing less than miracles, brought home to his own senses and his own benefit, could convince. Dean Stanhope. Anno DOMINI 30. f Chap. 2. 1. Or, coarlier, at, ruler. He cureth an impotent man. Anno DOMINI 26. down, his servants met him, and told him, saying, Thy son liveth. 52. — at the seventh hour] About one o'clock. 53. — himself believed, and his whole house.] By his own believing we are to understand that a consideration of the power and goodness of Christ, in raising his son from that languishing and hopeless condition, disposed him to attend to His doctrine, to acknowledge His Divine authority, and to become His disciple, upon a reasonable and full persuasion of the truth of both. By his whole house believing is meant that he did not content himself with those improvements of the Divine mercy made singly in his own person, but took pains to propagate all possible effects of this miracle, and to press the natural consequences of it upon as many as came under his influence and authority. In both these respects he is, and ought to be, our example. We do not, God be thanked, need the former part, of being brought to the confession of Christ and His Gospel; but we in too many instances need to be quickened and confirmed in the faith which we profess, and have too much occasion to use the most strenuous exertion for establishing and advancing others in good principles and practices; and, for doing this, every fresh experience of God's great goodness should minister to us an occasion of encouragement. The conversion of this nobleman and his family is the more remarkable because he is the first person of any quality and station who stands upon record for receiving the faith. Dean Stanhope. Chap. V. ver. 1. — a feast of the Jews.] It is supposed by many that the feast of the passover is meant; but, respecting this, opinions are divided. Rosenmüller. 2. — by the sheep market] Or, according to some, "by the sheep gate," Nehem. iii. 1. Bp. Pearce. "Market" is not in the original. — having five porches.] It seems that by the pool there was a building called Bethesda, or 'the house of mercy,' having five porches, or separate divisions for the sick. Dr. Hammond, Bp. Mann. called in the Hebrew tongue Bethesda, having five porches. 4. For an angel went down &c.] We need not suppose that an angel visibly descended from heaven; but the miraculous virtue of the water was ascribed to the power of some angel employed by God for that purpose. Bp. Mann. According to the Jewish way of speaking, every thing that had a Divine effect was said to be done by means of ministering spirits or angels, 2 Kings xix. 35; Matt. xxviii. 2. Bp. Pearce. We are not informed how long before our Saviour's time this miraculous virtue had belonged to the pool, nor how long afterwards it continued; whether it ceased at the time of our Saviour, or continued some time after, or even to the destruction of Jerusalem. As we have no information whatever on this subject, it is useless to inquire into it. Dr. Lightfoot. — whosoever then first — stepped in] This circumstance plainly shews that the healing quality of the water was not natural, but one with which it was miraculously endowed. Bp. Pearce. 4. And the passover,—was nigh.] This circumstance seems mentioned to explain that the multitude was the more numerous, because the people were going from all parts up to the passover. Dean Stanhope. The account of the multiplication of the loaves given by St. John is more circumstantial than that given by 6. — Rise, take up thy bed,] Rise up, thy disease is removed, and thy strength perfectly restored. And, that the completeness of the cure might be the more evident and undeniable to all that beheld it, He bade S Anno DOMINI 21. The Jews cavil at Christ. He sheweth who he is, Amos DOMINI 51. 11. — He that made me whole, &c.] He that healed me in an instant and by only speaking a word, must needs be an extraordinary Prophet; and His commandment is sufficient to excuse me in what I do. Dr. S. Clarke. 14. — findeth him in the temple.] Probably returning thanks for the cure that had been wrought. Dr. Whitby. — sin no more, lest &c.] Let the cure which has been wrought upon thee oblige thee to a reformation of life, lest thou experience more fearful judgments than this disease. Dr. Hammond. 15. — told the Jews] Not for the purpose of accusing Jesus to them, but probably from gratitude, wishing to acknowledge the Author of his cure, and also to excuse himself as having done what was deemed a breach of the sabbath. Dr. Whitby. 17. — My Father worketh hitherto, and I work.] He from the beginning of the creation till this present time continues to give and preserve life, and to do good on the sabbath day; and I after His example work that which is good and salutary to mankind on that day. Dr. Whitby. My Father, the Creator and Governour of the world, ever has done whatsoever He hath pleased, and whensoever He hath pleased; and I, the eternal Son and wisdom of the Father, always work together with Him. Bp. Beveridge. 19. — verily, I say unto you, &c.] The things, which I do and teach, are both agreeable to the nature and will of God, My Father, and also performed by His immediate commission and authority: I do nothing in opposition to His eternal and divine laws; but every thing in imitation of Him, and by His direction and appointment, who is the allwise Preserver, and the most merciful Benefactor of mankind, and hath sent Me into the world for the gracious designs of His mercy and goodness towards men. Dr. S. Clarke. 21. For as the Father raiseth up &c.] For, even in raising the dead, which is far greater than healing the sick, My Father hath communicated His power to Me; and, as My Father raiseth from the grave, so will I raise whomsoever I please. Dr. Hammond. 22. For the Father judgeth no man, &c.] Will judge no man immediately from Himself, but hath appointed the Son to be the sole judge of men, who will finally distribute their everlasting punishments and rewards. Dr. S. Clarke. So equitably does God deal with us, that we shall be acquitted or condemned by One who was made in all things like unto us, sin only excepted, which would have made Him incapable of being our Judge, because it would have made Him a criminal like ourselves. And therefore the Apostle offers us this as a firm ground of assurance to us, that God will judge the world in righteousness, because this judgment will be administered by a man like ourselves, Acts xvii. 31. Abp. Tillotson. 23. That all men should honour the Son.] That is, should acknowledge Him to be the Son of God, and, as such, adore Him, as they adore the Father, Ps. ii. 11, 12; Phil. ii. 10. Beausobre. by the testimony of his Father, of John, and of his works. Anno DOMINE 31. lieveth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. 24. — is passed from death unto life.] Shall escape eternal death, and attain eternal life. Dr. Hammond. Shall as certainly obtain everlasting life, as if he were already possessed of it. Dr. Clagett. 25. The hour is coming, and now is, &c.] The time is just at hand, it is now already begun, when, by the preaching of the doctrine of the Son of God, many who, dead in trespasses and sins, were falling into everlasting destruction, shall be called to the inheritance of eternal life: and of this ye shall see a visible and sensible representation in My actually raising the dead to life. Dr. S. Clarke. 26. — to have life in himself;] To have the power of raising whom He will, ver. 21. Dr. Whitby. 27. — because he is the Son of man.] Because, being the Son of God, He condescended to become the Son of man, for the redemption and salvation of men. Dr. S. Clarke. 28, 29. — for the hour is coming, in which &c.] I will tell you a more wonderful thing than this. Hereafter, all mankind, even all that ever did or shall live, shall hear My voice at once, and be raised out of their graves, and stand before My judgment-seat; and they who have sincerely repented of their sins, and believed and obeyed My Gospel, shall be rewarded by Me with eternal life; and they who, continuing impenitent, have obstinately rejected the Gospel, or wilfully disobeyed it, shall be punished with everlasting destruction. Dr. S. Clarke. 30. — as I hear, I judge:] That is, according to the will of My Father, I pronounce judgment. Dr. Whitby. Do not think that in this I set up for Myself, and, derogating from the glory of the Father, study Mine own. For, proceeding by this rule, I shall judge exactly according to His judgment, it being His will and therefore Mine that it should be so. Dr. Clagett. — and my judgment is just; &c.] My sentence at mine own will, but the will of the Father which hath sent me. 31. If I bear witness of myself, &c.] If I produced no other evidence than My bare word, I could not expect to be received; but I can appeal to the Holy Spirit of God, in the miracles I have performed, that I am come from God, chap. viii. 18. Bp. Maws. 33. — he bare witness unto the truth.] He in the most express terms bore a faithful and honourable testimony to the truth, assuring you that he saw the Spirit in a visible form descend upon Me. Dr. Doddridge. 34. But I receive not &c.] I do not receive the chief testimony, on which I rest the credit of My mission, from man: but these things I say, to lead you to the acknowledgment of that truth which is necessary to your salvation. Drs. Clagett and Doddridge. 35. He was a burning and a shining light:] It was a mode of expression familiar to the Jews, to denote the ministry of the word by lamps or candles, Zech. iv. 2, 3, 14: Rev. i. 12; xi. 4; and they so denominated any person who was distinguished for his knowledge or other good qualities. Dr. Lightfoot. — ye were willing for a season &c.] Ye were well pleased to hear him for a season; but, as soon as he testified of Me, then ye rejected him. Dr. Hammond. 36. — the works] Alluding to His miracles, and every thing which He did during His ministry. Beausobre. 37. And the Father himself, &c.] God the Father hath in several ways borne witness of me. Ye have not indeed seen Him visibly, or heard Him speak (although the appearance of the Holy Ghost, and the voice from heaven at My baptism, amounts to little less than that). But in His Law, and in His Prophets, who wrote by the impulse of His Holy Spirit, He hath made many and ample declarations concerning Me. Dr. S. Clarke. S 2 The scriptures testify of Christ. He feedeth five thousand Anno DOMINI 31. 39. Search the Scriptures; for &c.] Examine the writings of the Old Testament, whereon ye depend, and by obeying the precepts of which, ye believe ye shall obtain eternal life; and ye will find that all those types and prophecies are fulfilled in Me. Dr. Hammond. 40. And ye will not come to me.] And yet, though these Scriptures testify of Me, ye are not willing to come unto Me, &c. Abp. Newcome. As if He had said, Ye believe the Scriptures to be given by inspiration of God, to direct you in the way to eternal life, and therefore ye expect to find there how to obtain it; and, if ye search the Scriptures, ye may there see that they testify of Me; that I am the Christ, the Son of God, by whom alone ye can obtain eternal life. Bp. Beveridge. 41. I receive not honour from men.] I do nothing from the desire of their applause: but, as a true Prophet, to promote God's glory. Dr. Lightfoot. 42. But I know you.] Others ye may deceive by your pretended piety; but Me ye cannot, for I know you. Bp. Mann. 43. I am come in my Father's name, &c.] I am come with authority from My Father, as My works shew. Others will come who can give no such proof of their commission, and ye will receive them. They had done so before the coming of Christ, Acts v. 36, 37; and after His death impostors arose who had many followers. Bp. Mann. 44.—which receive honour one of another.] Which seek honour one of another, fearing the reproach of the Pharisees and elders, and being more influenced by this, than the desire of God's approbation. Dr. Whitby. It is very evident, that in this verse there is an opposition between the praise of men and the praise of God; and that the Jews are condemned, as preferring the # CHAP. VI. Anno DOMINI 32. 45. Do not think that I will accuse you] It will not be necessary that I should accuse you; for, even now, that Moses, in whom ye trust, as your great lawgiver and patron, is, as it were, your accuser before God, and charges you with being regardless of Him as well as of Me. Dr. Doddridge. —even Moses, in whom ye trust.] By obeying whose law ye trust that ye shall have life, ver. 39. Dr. Whitby. 46.—for he wrote of me.] See the margin. His predictions and typical representations would have led you to believe in Me, in whom they are all fulfilled. Their pretences for not believing in Christ were these two, their love to God and their reverence for the law of Moses: Christ shews at ver. 42, that they could have no true love to God; and, in this verse, that they had no real faith in Moses; for, if they had, they would have believed on Him. Drs. Whitby and Hammond. Chap. VI. ver. 1. After these things] There is here an omission of many things recorded by the other Evangelists. It is probable that a whole year intervened; the cure at the pool of Bethesda, chap. v. 1, having occurred at one passover, (according to some opinions,) and this miracle of the loaves, ver. 4, at the passover which occurred in the following year. Dr. Lightfoot. —the sea of Tiberias.] See note at Matt. iv. 18. —indeed.] Really and truly, not literally and materially; really and truly, but in a spiritual sense. Thus our Church, in her Catechism, "verily and indeed taken;" but still in a spiritual, not in a natural, sense. Dr. Tropp. 2.—feast of tabernacles] One of the three great feasts (see notes at Lev. xxiii. 34) which occurred on the fifteenth of the seventh month, answering to the end of our September, or the beginning of October; it continued for eight days. 3. His brethren] His kindred. See note at Matt. xiii. 55. —that thy disciples also may see &c.] That the disciples, which were wont to follow Thee there, may see the miracles that Thou doest. For (ver. 4.) whosoever would gain an authority among the people, must not perform his miracles in private; therefore, whatsoever Thou doest, perform in Judea as publickly as Thou canst. Dr. Hammond. Shew Thyself to the world, Perform Thy miracles in Judea, at Jerusalem, at the time of the approaching feast, that the great men, the Jews, proselytes, and strangers, may all behold them, and be convinced of Thy power. Dr. S. Clarke 5.—neither did his brethren believe in him.] To what extent His brethren did not believe Him at this time, is uncertain. By their discourse it seems not to have been a total disbelief, but only some partial doubts, arising from their observing that He was not willing to make a publick appearance in Jerusalem. Bp. Pearce. They doubted when they saw that He did not take the means, which they expected from the Messiah, of raising Himself and them. Dr. Lightfoot. It is probable that the same worldly-minded notions of the temporal power and grandeur of the Messiah's kingdom, which infected even the Apostles, had taken possession of His relations. Hence they endeavoured to check His exertions to instruct the people, which they conceived to be extravagant and enthusiastic. Dr. Hales. The remark here made by the Evangelist illustrates his fidelity, and his confidence in the truth and excellency of his cause. Abp. Newcome. It was so ordered by Providence, that our blessed Saviour's reputation was very little owing to the interest 6. — this he said to prove him.] To make trial of his faith; for He before determined in Himself what He was about to do. Bp. Mann. 7. — Two hundred pennyworth] The Roman penny being about sevenpence halfpenny of our money. 8. One of his disciples.] We should observe, that, while the three first Evangelists have related the appointment of the twelve Apostles, and have given a regular catalogue of their names, St. John, without even mentioning the appointment, or giving the catalogue, supposes, through his whole narrative, Christ to be accompanied by a select party of disciples, and the number of these to be twelve; and, whenever he happens to notice any one as of that number, it is one included in the catalogue of the other Evangelists; and the names principally occurring in the course of his history of Christ, are the names extant in their list. This last agreement, which is of considerable moment, runs through every Gospel, and through every Chapter of each. Archdeacon Paley. 12. — Gather up the fragments—that nothing be lost.] We should learn from this direction of our Saviour, to avoid all wastefulness of the good things with which Providence has blessed us, to manage our substance on all occasions to the best advantage, and so to approve ourselves charitable and kind, as at the same time not to be profuse and indiscreet. Jesus, by setting His whole store before the multitude, has left us a pattern of beneficence and largeness of heart. Yet this same Jesus would not that even the fragments should be lost; and herein He hath shewed us that charity is very consistent with frugality; indeed, not only that they may, but they ever should, go together. Dean Stanhope. 13. — twelve baskets] Equal in number to the Apostles who ministered. Dr. Lightfoot. 14. — that prophet that should come] The Messiah, that Saviour and deliverer, whom, according to the ancient prophecies, they expected to appear in the world about this time. Dr. S. Clarke. For further remarks on this miracle, see notes at Matt. xiv. 15. — to make him a king.] According to their false notion of a Messiah, who was to be a great temporal prince. Dr. S. Clarke. They were struck with astonishment and respect; and Jesus, who knew the thoughts and designs of men, perceived their intention, and withdrew Himself. Bp. Mann. So hard was it for our Lord, performing those miracles which were necessary to testify His mission, and which often drew great crowds of people after Him, to keep the headstrong and hasty multitude from such disorder as would have involved Him in it, and have disturbed the course, and cut short the time of His ministry, and drawn on Him the character, and the fate, of a turbulent seditious malefactor; contrary to the design of His coming, which was to be offered up a lamb blameless, and void of offence; His innocence appearing clear to all the world, even to him who delivered Him up to crucifixion. Locke. 19. — they see Jesus] They did not know Him to be Jesus, but took Him for a spirit, Matt. xiv. 26. Respecting this miracle, see notes at Matt. xiv. 24, &c. Christ reprove the carnal hearers of his word. Anno DOMINI 22. people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone; 24. — took shipping.] Embarked in those other boats which had come from Tiberias. Beausobre. 26. — Ye seek me, not because ye saw the miracles.] Ye follow Me, not for the true end of the miracles which I work, which is, that ye might believe in Me and have everlasting life, but merely for the present benefit which ye hope to receive by them. Dr. Clagett. 27. Labour not for the meat which perisheth, &c.] Our blessed Saviour's meaning is not, to discourage that labour and industry which the providence of God has made necessary for men in their respective stations, and the neglect of which is therefore sinful; but He recommends, as comparatively of far higher importance than any concerns of this world, a careful preparation for the next, Matt. vi. 33. Bp. Mann. The metaphor which Christ uses through much of this chapter, of expressing spiritual food by meat and drink, is familiar to Eastern nations, and occurs frequently in Scripture, as in other writings. See Prov. ix. 5; Issi. iv. 2; Ecclus. xxiv. 21. Dr. Whitby. — that meat which endureth unto everlasting life.] This is meat worth labouring for, indeed; happy are they that after all their labour can attain it; they will live in perfect health and strength and vigour, both of body and mind; they will live in joy and bliss and glory, the highest that can be imagined; they will live with the holy angels, with Christ, with God Himself, and enjoy all the pleasures that are at His right hand, and that too, not for some few years or ages only, but for evermore. Bp. Beveridge. — for him hath God—sealed.] The miracles, which the Son of man performs, are as it were the seal of His authority from God the Father, to give eternal life to such as believe and obey Him. Bp. Mann. 28. — What shall we do, &c.] "What shall we do," you: 4 for him hath God the Father sealed. 29. — This is the work of God.] Take care to embrace the Gospel covenant: this is the work that God requires of you. Bp. Mann. 30, 31. — What sign shewest thou then, &c.] Not satisfied with the miracles they had seen, not even with that of the loaves by which they were fed, they still demand, as a further proof, a sign from heaven, Matt. xvi. 1. Moses brought food from heaven for their fathers; they ask whether He could do the like. Bp. Mann. 32. — gave you not that bread from heaven:] Not the bread from heaven properly so called, the manna being only material food sent by the immediate power of God; "but My Father giveth you the true bread from heaven," Jesus himself and His doctrine being that true bread, "which giveth life unto the world," ver. 33. Dr. Wells. 33. — life unto the world.] Not, as the manna did, temporal, but eternal, life; not to one nation, but to the whole world. Bp. Mann, Dr. Whitby. 34. — evermore give us this bread.] Which will preserve our lives. They still supposed Him to speak of corporeal food. Dr. Whitby. 35. — he that cometh to me shall never &c.] Meaning, in the literal sense, Whosoever believes on Me, and embraces My doctrine, and obeys My instructions, shall never want any thing necessary to his eternal happiness: since He possesses the means which will assuredly support him unto everlasting life, more than meat and drink maintain and nourish the body in this mortal state. Dr. S. Clarke. Anno DOMINI 22. 45.—they shall be all taught of God.] Iasi. liv. 13. The sum of what I say to you has been obscurely delivered to you by the Prophets of old. For they, speaking of these times, have foretold, that God will prepare and dispose the hearts of many men to embrace the Gospel of the Messiah. Therefore it was that I said, every humble and honest heart, every disciple of My Father, that hath not resisted His guidance, doth certainly come unto Me and believe on Me. Dr. Hammond. 48—50. I am that bread of life.] On the whole, therefore, as I have before said, I myself am the true bread of life, of which I have been speaking; whom God hath sent into the world, to direct and bring you up in the way of everlasting life. With this bread of life, the manna, of which you boast that your fathers ate in the wilderness, is by no means to be compared. For the manna which they ate could not preserve them from temporal death. But whosoever eateth of this bread, by believing in Me, embracing My doctrine, and persevering in obedience to My commands, shall thereby be preserved and nourished unto everlasting life. Dr. S. Clarke. 51.—he shall live for ever.] He shall be prepared for immortality, by eating of the bread of life; that is, by receiving and digesting the heavenly doctrine of Christ. Bp. Mann. —and the bread that I will give &c.] He speaks in mysterious terms of the death which He was to suffer for the redemption of mankind. Beausole. 53.—Except ye eat the flesh &c.] This figurative mode of speech was naturally suggested by the occasion. The multitude had followed Christ for the sake of the loaves, expecting to be fed again, as they had been the day preceding; and being disappointed, they affect to despise the miracles, and extol Moses for having wrought a greater in bringing bread from heaven. Our blessed Lord then takes occasion to assert His own superiority, invites them to eat, not such temporary perishable food as the manna which their forefathers had in the wilderness, but the true living, that is, everlasting, bread from heaven; describing under that name belief in Him, and obedience to His doctrine, as being spiritual food and nourishment to the soul. And this is the meaning of this strong figure, which is continued through this whole discourse: but the conceptions of the Jews were too gross to understand it in its true sense. Bp. Mann. Although these expressions may not be to be understood directly of the holy Sacrament, yet, because they signify those things which are signified in the Sacrament, they may be aptly applied to it, especially in exhortations to devotion; nay, there are also some cases in which a person may argue from one to the other; and this may very well be, and yet it may by no means follow that the words are to be understood in a primary sense of the Eucharist. Dr. Clagett. 54. Whoso eateth my flesh, &c.] He means to say, He that, instead of rejecting me on account of the death which I shall suffer, receives that Divine instruction which that event affords, and turns it into spiritual nourishment, by learning the high displeasure of God against sin; he shall find My death a means of that eternal life, to which I will raise him at the last day. Dr. Clagett. It is a point which has been much disputed, whether this passage of St. John's Gospel relates to the Lord's Supper. It probably does so, as a prophetic intimation: something seems to be intended by our Saviour in the words which He uses, which is not expressed with perfect clearness. Dr. Hey. Those persons who heard our Saviour could not understand Him with a reference to the Sacrament, unless they were then instructed as to His death and passion; but it sufficiently appears that they then knew and expected nothing of that event. Much less could they understand Him with reference to advantages merely earthly and sensual. But to partake of the Messiah truly, is to partake of Himself, His pure nature, His righteousness, His spirit; and to live and grow and receive nourishment from that participation of Him; all which He expresses in a lively and comprehensive manner, by the phrase of eating His flesh and drinking His blood. Dr. Lightfoot. Those who come duly prepared to the holy Sacrament, and receive it rightly and worthily, are spiritually partakers of Christ's body and blood; they become one with Christ, and Christ with them; they really and truly partake of the benefits of His passion, as living members of His body. As He is "the bread of life," they are then nourished, strengthened, and supported by Him; they receive Him by faith; by faith they feed upon Him; and the Divine life, which is thus begun in their souls, is in a spiritual manner upheld and carried on in them. Bp. Tomline. 55.—is meat indeed.] He means, the eating and drinking of My flesh and blood, the being united to Me Anno DOMINI 53. to believers. His disciples murmur at it. Anno DOMINI 33. 56. —dwelleth in me, and I in him.] A frequent mode of expressing a close and intimate union, chap. xiv. 10; xvii. 21, 23, 26. Beausole. 57. As the living Father hath sent me.] As I, that came down from the Father, who is the fountain of life, His Son by eternal generation, derive life from Him; so he that believeth on Me, and has received My precepts to the nourishment of his soul, shall derive everlasting life from Me. Dr. Hammond. 58. —he that eateth of this bread shall live for ever.] All that are saved owe their salvation to the salutary passion of Christ; and their partaking thereof, which is feeding upon His flesh and blood, is their life. Our Lord's general doctrine in this chapter seems to resolve itself into this; that, whether with faith or without, whether in the sacraments or out of the sacraments, whether whether here or hereafter, no man ever was or will be accepted, but in and through the grand propitiation made by the flesh and blood of Christ. This appears to be the main doctrine taught by our Lord in this chapter, which He delivers so earnestly and inculcates so strongly. Eating and drinking, by a very common figure, means receiving: and here what is the thing to be received? Christ Himself in His whole person: "I am the bread of life;" "He that eateth me, even He shall live by Me." But, more particularly He is to be considered as giving His body to be broken, and His blood to be shed, for an atonement. And so the fruits of His death are what we are to receive as our spiritual food. "His flesh is meat indeed, and His blood is drink indeed." His passion is our redemption, and by His death we live. It is right to apply the general doctrine of this chapter to the particular case of the Lord's supper, considered as worthily received, because the spiritual feeding here mentioned is the thing signified and effected in the Lord's supper. After we have sufficiently proved by the Scriptures, that, in and by the 66. —This is an hard saying; &c.] This doctrine of His is very hard and unintelligible, that He should be said really to have come down from heaven, and that His flesh should feed men to eternal life, ver. 51, 53, &c. Dr. Hammond. 67. —Doth this offend you? That is, prove to you a cause of stumbling, or of falling off from Me. Abp. Newcome. 68. What and if ye shall see &c.] Shall see the Son of man ascend up into heaven, where He was before He came down to earth. Dr. Wells. Are ye surprised and disturbed at what I have now spoken, as if they were strange and unintelligible things? what if hereafter ye shall see me go up again to the same place, from whence I at first came? When ye see this, ye will learn to understand My words, not in a gross, but in a spiritual and rational sense. Dr. S. Clarke. 68.—Lord, to whom shall we go? &c.] To whose instruction and discipline shall we submit, if we should once forsake You, whose doctrine is the only true guide to eternal life and happiness? Dr. S. Clarke. In this answer, there are three things expressed or implied, as the ground of their constancy and adherence to Christ. The first is, the miserable condition they should be in, if they did forsake Him, having no other in whom they could trust. The second is, the excellency of His religion, and the certain means it afforded of obtaining that which is the great end of religion, a blessed life after this: "Thou hast the words of eternal life." The third is, the authority and Divine commission of Christ, on which their faith and confidence were built. "We believe, and are sure," that is, have determined for ourselves, from what we have heard and seen, "that Thou art that Christ." Bp. Sherlock. — thou hast the words of eternal life.] As if He had said, We do not understand Thee in the gross and absurd sense to which these men have perverted Thy sayings; for we perceive that thou speakest of those doctrines and revelations, by which we are to be guided to eternal life. Dr. Clagett. 69. It is the spirit that quickeneth; &c.] It is the soul, He says, that enliveneth, and not the body; and accordingly it was not the gross carnal eating of His body, of which He spake, but a spiritual feeding on Him which would bring them to eternal life; His doctrine being thus received into their hearts, would quicken them to a spiritual life here, and that would bring them to everlasting life hereafter. Dr. Hammond. 69.—are sure that thou art that Christ.] Whereas these men called Thee the Son of Joseph, we assuredly believe that Thou art the Son of that God who giveth life to all, and that Thou wilt give eternal life to all that believe in Thee. Dr. Clagett. Simon Peter here speaks in the name of all the twelve; upon which our Lord shews His Divine knowledge, by excepting Judas Iscariot, ver. 70. Abp. Newcome. 70.—is a devil? That is, an adversary to Me and My doctrine. Dr. Whitby. A false treacherous person, who will betray Me. Dr. Hammond. Chap. VII. ver. 1.—Jesus walked in Galilee:] Went about preaching in the cities of Galilee, rather than in Judea, because the rulers of the Jews sought for some occasion to put Him to death. He conducted Himself to the feast of tabernacles: 14 teacheth in the temple. 40 Divers opinions of him among the people. 45 The Pharisees are angry that their officers took him not, and chide with Nicodemus for taking his part. Anno DOMINI 32. AFTER these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. 70. —there are some of you that believe not.] That believe not sincerely, and on sound principles, notwithstanding outward professions. Dr. Wells. —For Jesus knew from the beginning &c.] For He knew Himself what was in man, being the Searcher of hearts, Acts i. 24; Rev. ii. 23. Dr. Hales. 71. —Therefore said I unto you.] For this reason, that is, because I knew there were among you some who believe not, I told you before that My doctrine Peter confesseth Christ. The Jews seek to kill him. Anno DOMINI 32. unto me, except it were given unto him of my Father. — let him come unto me, and drink.] From the ceremony now before Him, He takes occasion to compare His doctrine to water, as He had in the foregoing chapter to bread; each being necessary for the support of life. Bp. Mann. I will give Him the spiritual water of wise instructions, and of the doctrine of eternal life, which, to the souls of all who really desire wisdom and happiness, is greater and more real refreshment, than natural water is to a thirsty body. Dr. S. Clarke. Chap. VIII. ver. 1. — unto the mount of Olives.] Probably to Bethany, where He afterwards abode. See Matt. xxi. 17; Luke xxi. 37. Bp. Pearce. 5. Now Moses in the law commanded &c.] If the person taken in adultery was a married woman, the law required that she should be put to death, Lev. xx. 10; Deut. xxii. 22: if she was an espoused person, then the law expressly says, that she should be put to death by stoning, Deut. xxii. 23, 24; whence it has been concluded, that this adulteress was only espoused. Dr. Whitby. 6. — My time is not yet come.] For going up to the feast; "but your time is always ready" to go there without molestation from any one. Dr. Whitby. The eighth verse seems clearly to restrain these words to His going up to Jerusalem. Dr. Clagett. 6. — tempting him.] To say something in derogation of the law of Moses, that they might have a ground of accusation against Him for contemning or opposing that law. Dr. Whitby. Their design was to lay a snare for Christ, and they thought they had so laid it, that He must fall into it either way. For, if He contradicted Moses by ordering the woman to be released, they would set Him down for a false prophet; and if, with Moses, He sentenced her to death, He must have acted contrary to His character of a merciful Saviour. Thus these Scribes and Pharisees, while they were clamouring for vengeance against adultery, forgot that there were any such sins as envy, hatred, and malice; and perceived not that they themselves were all the time in the gall of bitterness. The woman had broken one commandment; but these, her accusers, were overturning the foundations of the whole law, mercy, justice, and truth. So easy is it for men, who are not upon their guard, even while they are exerting themselves against some kinds of sins, to run into others; nor indeed can we be greatly surprised that they, who give up their whole attention to the concerns of their neighbours, should sometimes a little neglect their own. Bp. Horne. — wrote on the ground.] Seeming not to regard 7. The world cannot hate you; &c.] Ye are in no danger of being hated and persecuted by worldly men, whilst ye yourselves are led by worldly principles and affections; but, so long as My doctrine reproves their wicked practices and carnal lusts, they will hate and oppose Me to the utmost of their power. Dr. Clagett. 10. — as it were in secret.] As privately as He could, to avoid the designs of those who sought His life, ver. 19. Dr. Whitby. It seems probable from ver. 1, 7, 11, that the Jews had formed some treacherous design against Him. Thus, though our Lord determined to go to the feast in obedience to the Divine command, yet He went privately to avoid the danger; shewing in this manner, that He would not use a miraculous power to escape the designs of His enemies, when human prudence would serve. Dr. Clagett. 12. — much murmuring] Much private discourse of one man to another. Dr. Whitby. — Nay; but he deceiveth the people.] Here again we should observe the great impartiality of the Evangelists. Abp. Newcome. 13. — no man spoke openly of him] Those who were most favourable to Him, durst not openly commend Him, for fear of the Jewish rulers. Bp. Mann. 15. — How knoweth this man letters.] Whence comes it, that He understands so well the books of the Law, 16. — My doctrine is not mine, &c.] My doctrine is not the effect of learning and study; but comes from the source of all knowledge and truth, even from God Himself. Bp. Mann. 17. — he shall know of the doctrine, whether it be of God.] God will enlighten his mind, so that he may form a right judgment of My doctrine. Dr. Hales. This sentence clearly shews us, that they best understand the will of God, who are most careful to practise it: so likewise, that the best way to know what God is, is to transcribe His perfections in our lives and actions; to be holy, and just, and good, and merciful, as He is: also that a hearty desire and endeavour to do the will of God is the best security and preservative against dangerous errors and mistakes in matters of religion. Abp. Tillotson. These words instruct us, that a sincere desire to know the truth, with an honest disposition to conform our wills to it when known, is the best preservative against error in religion, and carries with it a well-grounded assurance of the Divine aid to assist persons so disposed, in their inquiries after truth. These words also carry in them this other assertion, that whoever is not first sincerely disposed to do the will of God, will be in great danger of not knowing the doctrine whether it be of God, and of remaining in a state of ignorance and error. Bp. Gibson. 18. He that speaketh of himself seeketh his own glory.] And therefore speaks not those things which he knows will procure him hatred from men. Dr. Whitby. — the same is true, &c.] He is worthy of being believed, and there is no guile or deceit in Him. Dr. Hammond. 19. Did not Moses give you the law.] But it is otherwise with you, as being full of hypocrisy and guile: for "did not Moses give you the law," for which you seem so zealous, as to be angry with Me for a supposed violation of it; and yet, after all this pretended zeal, none of you keepeth the law? "Why (else) go ye about to kill Me?" (In violation of the sixth commandment.) Dr. Whitby. Christ teacheth in the temple. 20. — Thou hast a devil.] Thou art possess with a lying spirit. Dr. Whitby. 21. — I have done one work.] It appears (ver. 23.) that the Jews had at this time found fault with Jesus respecting His healing a man on the sabbath day. Perhaps they remembered and reproached Him with having done so, when He was at Jerusalem, about three months before, (chap. v. 9.) or else He had wrought a new miracle on the sabbath, shortly before this discourse between Him and the Jews took place. Bp. Pearce. — ye all marvel.] Ye wonder that I should do so, and are angry with Me, ver. 23. Dr. Hammond. 22. Moses therefore gave unto you &c.] But with what little reason, judge ye by this case. If the eighth day after the birth of a male child fall on the sabbath, ye do yet circumcise him, notwithstanding the strict observance of the sabbath which the law of Moses requires. And this ye do, because this law, or rather a more ancient law given to Abraham, requires that every male should be circumcised on the eighth day. Dr. Clagett. 23. — because I have made a man — whole] For the law of doing good, and relieving the miserable at all times, is a more ancient and excellent law, than those Mosaical laws, which enjoin the sabbath, or the circumcision on the eighth day. Dr. Clagett. 24. Judge not according to the appearance, &c.] Lay aside your prejudices against My person, and consider these cases attentively and impartially; and then judge whether ye can justly condemn Me as a sabbath-breaker, and acquit yourselves. Dr. Clagett. 25, 26. — Is not this he, &c. — But, lo, he speaketh boldly, &c.] It is not very probable that this man should be afraid of a conspiracy against His life, who is not afraid to talk with this publick freedom in the temple, and is not so much as silenced by the council. One would rather conclude from His teaching in this publick manner, without control, that the rulers themselves had indeed acknowledged Him to be the Christ. Dr. Clagett. 27. Howbeit we know this man whence he is: &c.] But there is no such matter, and we ourselves can tell why He cannot be the Christ; for we know this man's parentage, and whence He came; "but when Christ cometh," &c. Dr. Clagett. — no man knoweth whence he is.] They spake this from the vain traditions of the rabbies, who owned indeed that their Messiah was to be born in Bethlehem, but imagined that He was soon to be conveyed thence, and concealed till Elias came to anoint Him; (Dr. Whitby.) or perhaps from a mistaken sense of Isai. liii. 8, "who shall declare His generation?" Bp. Pearce. Or from the similitude of Christ to Melchizedek, who was acknowledged to be a type of Him, and is described as being without father or mother, Heb. vii. 3. Bp. Mann. 28. Then cried Jesus — Ye both know me.] In answer to this cavil, Jesus said, Ye know indeed my person, parentage, and country; but this should not prejudice you against My being a Prophet sent from God; for I am not come of Myself, but He that sent Me, and hath given sufficient testimony that He did send Me, is true; whom ye own not, refusing to receive His testimony concerning Me. Dr. Whitby. 29. — for I am from him.] And thus have an original, of which ye know not. Dr. Whitby. 30. — his hour was not yet come.] The time which God had appointed for His death was not yet come. Bp. Mann. 31. — will he do more miracles] The people mention His miracles, because these are the proper means of carrying conviction to common people, who are not so much influenced by the intrinsic excellence of the doctrine, or even by the most popular discourses, as by signs and wonders. Dr. Clagett. This passage (ver. 21—31.) is very observable. It exhibits the reasoning of different sorts of persons on the occasion of a miracle, which persons of all sorts are represented to have acknowledged as real. One sort of men thought that there was something very extraordinary in all this, but that still Jesus could not be the Christ, because there was a circumstance in His appearance, which militated with an opinion concerning Christ, in which they had been brought up; namely, that "when Christ cometh, no man knoweth whence He is." Another sort were inclined to believe Him to be the Messiah. But even these did not argue as we should; He foretelleth his departure. Divers opinions concerning him. Anno DOMINI 33. 32. — murmured] Spake privately among themselves. Bp. Mann. 33. — Yet a little while &c.] Your attempts to seize Me are unavailing; I shall remain among you, by the appointments of God, a little while, and then ascend to Him who is in heaven. Grotius. 34. — thither ye cannot come.] I shall then be quite out of your reach, and received into a place where ye cannot follow Me. Dr. Clagett. 35. — the dispersed among the Gentiles.] It has been doubted what is the proper meaning of this expression; the literal translation is, 'the dispersion of the Greeks;' and it probably signifies the different Gentiles who used the Grecian language, as those of Alexandria, Syria, Asia Minor, &c.; or according to others, the Jews who were dispersed through these different countries, and used the Greek language, being called on that account Hellenized, or Grecian Jews. These Jews were looked upon with a certain contempt by those of Judea. The expression seems spoken by way of reproach. Grotius. Dr. Hammond. I rather understand by the words, the Gentiles amongst whom the Jews were dispersed, not the dispersed Jews themselves. Dr. Clagett. 37. In the last day, that great day of the feast &c.] The last, or eighth day of the feast. On this day it was the custom to draw water from the pool of Siloam, and to offer it up in the temple with much solemnity, and the sound of various voices and instruments: this was done partly in commemoration of the miraculous relief of water produced from the stony rock by Moses, 1 Cor. x. 4, but principally to solicit the blessing of rain for the approaching seed-time. It is in allusion to this custom that our Saviour says, "If any man thirst, &c.;" taking occasion, as was usual with Him, from the circumstances then before Him, to invite them to come to Him as the true fountain. Drs. Lightfoot and Hammond. 38, 39. He that believeth on me, &c.] Faithfully and sincerely, shall not only be filled with Divine knowledge and wisdom himself, but moreover shall be able, by the overflowing gifts of the Holy Spirit, to derive abundantly to many others that conviction and knowledge, which is necessary to their eternal salvation. This Jesus spake, ver. 39, as of a gift to be bestowed hereafter, because that exceeding abundance of Divine gifts, which He now meant, was not to be poured out presently; but was reserved to be the effect, and the evidence, of His exaltation to the right hand of God. Dr. S. Clarke. 38. — as the scripture hath said,] The effusion of the gifts of the Holy Spirit had not only been foretold in the ancient prophecies, but likewise under this very figure of living water. Thus, among other passages, Iasi. xlv. 3, "I will pour water" &c. Dr. Clagett. 39. — the Holy Ghost was not yet given.] The miraculous gifts of the Holy Ghost were not yet given. See Acts xix. 2. Bp. Mann. 40. — the Prophet.] Whom Moses foretold, Deut. xviii. 18. Dr. Whitby. One of the Prophets risen from the dead, to make way for the coming of the Messiah. Dr. Clagett. 41. — the Christ.] The very Messiah. — Shall Christ come out of Galilee?] These persons avoided all the evidence of His miracles and doctrine, by listening to that vulgar mistake, that Jesus was born at Nazareth: and they said, Shall any thing ever persuade us that Christ is to come out of Galilee? Dr. Clagett. 42. — where David was?] Where David dwelt with his father Jesse, 1 Sam. xvi. 1, 4. Bp. Mann. The Pharisees chide with Nicodemus. Christ delivereth the woman Anno DOMINE 22. 46. — Never man spake like this man.] They were so affected with the sincerity and authority, and the Divine Spirit with which He spake, the like to which they had never before witnessed, that they could not prevail on themselves to offer Him the least violence. Dr. Clagett. 48. Have any of the rulers &c.] Have any of those who understand the law, and are fit to judge for you in matters of religion, believed on Him? Dr. Whitby. 49. But this people &c.] But these common people, who have never studied the law, are apt to run into all giddiness, and follow any false teacher. Dr. Hammond. — are cursed.] Are all under God's curse, having no understanding of the law, Deut. xxvii. 26. Dr. Clagett. 51. Doth our law judge any man, before &c.] This prejudice against Him is too hasty: in all reason you should hear what He has to say for Himself, and what any can witness against Him: our law proceeds not against any person, till we have examined him, and taken cognizance of his case. Dr. Hammond. 52. — Art thou also of Galilee?] This is said scoffingly: Art thou also of that sect or faction, chiefly from Galilee, who believe in this Galilean? Dr. Lightfoot. — out of Galilee ariseth no prophet.] Galilee lay under a reproach among the Jews. See chap. i. 46. If they literally mean that no Prophet ever appeared from Galilee, their assertion is not true; for Jonah was of Gath-hepher, a town in the tribe of Zebuhn, and consequently in Galilee, 2 Kings xiv. 25; Isai. ix. 1. Dr. Hammond. But probably their meaning is, that the Messiah was not to arise from Galilee, ver. 41. These chief priests and council must have known, by the coming of the wise men from the East, that Christ was born at Bethlehem, Luke ii. 16, &c.: but prejudice had closed their eyes against the clearest truth. Dr. Whitby. 53. And every man went &c.] Finding that controversies were growing among themselves, they determined that nothing more could be done at that time: accord- tery. 12 He preacheth himself the light of the world, and justifieth his doctrine: 33 answereth the Jews that boasted of Abraham, 59 and conveyeth himself from their cruelty. Anno DOMINE 22. JESUS went unto the mount of Olives. — his hour] The hour of His last suffering in obedience to His Father's will. Dr. Clagett. — He was a murderer &c.] The two sins, for which Christ principally reproves the Jews in this passage, are, their attempt to take His life, and their contempt of the truth. By both these, He shews that they resemble, or are under the influence of, the evil spirit. Grotius. — a murderer—a liar.] By a lie the devil seduced our first parents, and brought death upon them, with all their posterity, Rom. v. 12; Wisd. ii. 24. Beausole. 7. He that is without sin among you, &c.] He says to them in this answer, Why do ye urge me to give a judgment in this matter? I have nothing to say against your executing the law. Only consider that he, who is thus zealous in punishing another, should in all equity be free from guilt himself. Whoever therefore among you has a clear and innocent conscience, let him begin and cast the first stone at the woman. Dr. S. Clarke. — first cast a stone] The first stone was thrown by the principal accuser; it was of great bulk and weight, and generally fatal. See Deut. xiii. 9; xvii. 7. Grotus. His meaning is, I shall not condemn the woman Myself, for it is not My office. You may do it, if you will affirm yourselves to be those righteous men, which you desire to be accounted. But this ye dare not do before Me, who, as ye well know, can prove the contrary, and give the by-standers such a history of what you have been, and what you are, as will make you ashamed to shew yourselves. And therefore it is that I challenge and defy you to proceed.—“He that is without sin among you, let him first cast a stone at her.” Bp. Horne. 9.— went out one by one.] Never was triumph more complete: these hypocrites were self-convicted, confounded, and disgraced before the multitude. Dr. Hales. — left alone.] All the accusers being gone; it is probable that the Apostles were standing by, and also some of the multitude. Grotus. The criminal alone remains to be seen, all her accusers are fled; and not without sufficient cause. They found there was One ready to accuse them in their turns; they perceived that all things were naked and open before Him with whom they had to do, and they were not disposed that He should lay open their hearts, and read a lecture to them before the people. Their consciences told them what sort of lecture this must needs be, and therefore, rather than He should read it to them, they prudently withdrew, and left Him to condemn or absolve the woman as He thought fit. Bp. Horne. 11.— Neither do I condemn thee: Neither do I, who have no commission to pass sentence upon thee, take upon Me to condemn thee to die; go, and in fear of the Divine judgments repent, and sin no more. Dr. Whitby. Jesus was no magistrate; which affords a sufficient reason for His forbearing to condemn her, and dismissing her with a warning against the heinousness of the sin, and a charge to amend her life. There is not the slightest reason to conclude that He did not, by His behaviour on this occasion, strongly mark His disapprobation of adultery. He expressly charged the woman to sin no more, and He only avoided interfering in a matter by which it was intended to ensnare him. Bps. Pearce and Mann. We are not to suppose that our Lord meant to excuse guilt, or to find fault with the law of Moses, which was the law of God. By that law, adultery was to be punished with death. But the sentence could not be passed without accusers and witnesses, who were all fled. Proper magistrates must pass it; and, had they done so, Christ would not have interposed to hinder the execution of justice. But they not having condemned her, whose proper office it was, no more would Christ, whose office it was not. With respect to the Law, He left all as it was; He neither condemned nor absolved the woman. But, as the Publisher of the Gospel, and the Author of salvation, He directed her how to obtain the pardon of Heaven and eternal life; namely, by so truly repenting of her sin, as never to return to it again. Bp. Horne. — go, and sin no more.] Despair not, therefore, thou, whoever thou art, whom temptation has drawn into sin; thou art in the hands of One who desireth not the death of a sinner; of One who died for thy sake, to procure for thee forgiveness, grace, and glory. Return to Him, pray to Him, love Him, and serve Him, all the remaining days of thy life. Let the remembrance of what is past teach thee how bitter are the fruits of sin; fear, sorrow, shame, and confusion; and henceforth learn by experience, (for nothing else can truly inform thee,) how sweet are the fruits of righteousness; peace and hope and joy and holy confidence. So shall thy brethren receive thee, as one alive from the dead, and angels themselves shall join in celebrating that mercy which has been extended towards thee. “There is joy in the presence of the angels of God, over one sinner that repenteth.” Bp. Horne. 12. Then spake Jesus again—I am the light of the world: This business of the adulteress being over, Jesus returns to His first purpose of instructing the people, ver. 2; He here says, I am sent into the world to enlighten all men with such understanding of the truth, that he, who believes and follows My doctrine, shall not remain under any uncertainty concerning the way of salvation, but shall have the knowledge of all things necessary to eternal life. Dr. Clayett. 13.— Thou bearest record of thyself: Thou bringest no proof of what Thou affirmet, and we are not bound to believe concerning Thyself on Thine own single testimony. Dr. S. Clarke. Christ justifieth his doctrine. Anno DOMINI 22. them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. 14. — for I know whence I came, &c.] I know that I came down from heaven: and I being a Divine Person, and one essential attribute of the Godhead being truth, therefore it necessarily follows that My single testimony of Myself must be true; and this ye would readily acknowledge, but that, by means of your unreasonable prejudices, "ye cannot tell whence I come and whither I go;" that is, ye will not believe Me to come from heaven, and to be a Divine Person. Dr. Wells. 15. — after the flesh;] According to the meanness of My extraction and appearance. Dr. Whitby. After the custom of the world, or according to your mistaken prejudices. Bp. Mann. — I judge no man.] I condemn no man, but teach all; My business now being that of a Prophet, not of a judge. Dr. Clagett. 16. — for I am not alone,] My own testimony is not alone, but it inseparably includes that of another which you have no colour to refuse; and that is the testimony of the Father. Dr. Clagett. 17. — is true.] Is valid in causes of the greatest consequence; and this evidence of the truth of My mission ye have; for the Father (ver. 18.) beareth witness of Me. Dr. Whitby. 18. — the Father—beareth witness of me.] God the Father bore witness of Jesus by the miracles which He performed. Our Saviour reasons, that if in ordinary cases the witness of two persons is sufficient, certainly the evidence here must be allowed to be infinitely stronger and more decisive. "If we receive the witness of men, the witness of God is greater," 1 John v. 9. Bp. Mann. 19. — Ye neither know me, nor &c.] Ye will not receive any knowledge concerning Me or My Father. Your acknowledging of Me is the only way to bring you to the knowledge of My Father. Dr. Hammond. 20. — the treasury,] The part of the temple where was 21 — I go my way, &c.] I shall depart from hence, and then ye will seek me to no purpose; and by persisting in a hardened unbelief of Me, ver. 24, ye will bring judgments on yourselves, as taking no warning by the preaching of a Prophet, Ezek. iii. 19: it will then be too late for you to wish to recall this time, for I shall then have departed to a place where ye cannot come to Me. Dr. Hammond. 23. — Ye are from beneath; I am &c.] You and I are of very different originals: your affections, like yourselves, are of an earthly temper and origin; and therefore you imagine such perverse interpretations of My words (as that of ver. 21.) Dr. Hammond. 24. — that I am he,] The Messiah, the Prophet who was to come. 25. — the same that I said unto you &c.] What from the first I said that I was, that I affirm to you still. Dr. S. Clarke. 26. I have many things to say &c.] I could take occasion, from these unreasonable questions of yours, to charge you with several things which you would not care to hear: but I pass them by at present, and desire you to remember this which I say; He that sent Me expects to be believed, and you will find it a terrible thing to gainsay His authority: mark this also, that in all those instructions which I have given to the world, I delivered nothing which He will not justify. Dr. Clagett. 28. — When ye have lifted up the Son of man,] When ye shall have lifted up the Son of man on the cross; see chap. iii. 14; xviii. 32. Bp. Mann. — then shall ye know] By the further evidences afforded by My resurrection and ascension; (Dr. Ham- Anno DOMINI 23. He annvereth the Jews that boasted of Abraham. Anno DOMINI 31. 30. As he spake these words, many believed on him.] Meaning that, upon Jesus's foretelling many things that were to happen to Himself and to the nation of the Jews, many that heard Him were disposed to consider and compare what they had known and heard of Him before; and being persuaded that He was a Person sent from God, they declared that they would become His disciples. Dr. S. Clarke. 32.—shall make you free.] You shall obtain the greatest and most desirable freedom (Dr. S. Clarke) from the yoke of bondage to sin and corruption, ver. 34. Dr. Whitby. 33.—were never in bondage] It hence sufficiently appears how much they pierced in being of the seed of Abraham, and how jealous they were of their freedom. We, they here say, are of the seed of Abraham, of that race who are attached to our liberty and tenacious of it, and, as far as concerns ourselves, were never in bondage to any man. Dr. Leph/foot. At the very time when they spake this, they were subject to the Roman power, but they preserved this appearance of liberty, that they retained their institutions and were governed by their own laws. 34.—is the servant of sin.] He replies, You misunderstand Me; I speak not of bodily freedom, but of spiritual; of freedom from prejudice and sin. Bp. Mann. 35.—the servant abideth not] Ye think yourselves free, as being descended from Abraham, and living under the law of Moses. But Abraham and Moses were merely servants, and therefore their authority was only for a time; whereas the authority of the Son shall never have an end. Bp. Mann. 36. If the Son therefore &c.] If therefore ye will submit to be made free of God's house by the authority of the Son, ye shall gain a freedom which ye can never lose, 37.—my word hath no place in you.] Your corrupt affections will not permit you to embrace it. Dr. Whitby. 38. I speak that which &c.] I speak that which I know to be agreeable to the will of God My Father; but ye do that which is agreeable to the will of your father the devil, ver. 44. Dr. Wells. 39.—ye would do the works of Abraham.] Would be like him in obedience and virtue, as children resemble their natural parents in feature and disposition. Dr. Hammond. 40.—this did not Abraham.] Who was a great example of humility and docility, and readiness to believe and obey all Divine revelations. Dr. S. Clarke. 41.—We be not born of fornication;] We are not born of an idolatrous or adulterous race, but of parents that worship God, and Him only: so neither do we ourselves serve any other besides Him. As therefore Abraham was our earthly father, so God, and God only, is our heavenly Father. Dr. S. Clarke. 43.—because ye cannot hear my word.] Because your prejudices and lusts will not suffer you to attend to My doctrine. Bp. Mann. 44. Ye are of your father &c.] The likeness of your manners and dispositions, and your obstinate inclinations to fulfil the lusts of the devil, plainly shew you to be his children. For, as he sought the death of Adam and his posterity at first, and has been ever since bent on destroying those especially whom God raised up for the benefit of mankind; so are ye now disposed against Me, whom God hath sent to save the world. Dr. S. Clarke. —the lusts of your father ye will do.] The lusts of the devil are the wilful and deliberate sins of men, wrought by their own will and choice, agreeable to, in imitation of, and in compliance with, the temptations of the great apostate from God and goodness; works of T Christ answereth the Jews. His authority and dignity. Amo DOMINI 25. will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45. — because I tell you the truth.] Because I will not suit My doctrine to your lusts and interests, but tell you the truth. Dr. Clagett. 46. Which of you convinceth me &c.] If I have done my thing that makes Me unworthy of belief, why do not some of you convict Me of it? And, if My doctrine itself be worthy of belief, why do ye not believe Me? Dr. S. Clarke. 47. He that is of God &c.] He who resembles God in holiness and goodness, and is disposed to do His will, is ready to receive the doctrine that comes from Him; and your not receiving His words is an evidence that you do not thus resemble Him, nor bear a filial affection towards Him. Dr. Whitby. 48. — Say we not well that thou art a Samaritan, &c.] Have we not reason to call Thee a separatiat, an enemy to our religion, a man possessed of a devil? What can we say too bad of Thee? In the ideas of a Jew, the imputation of being a Samaritan was the most reproachful possible. The term implied, that He was an idolater 49. — I have not a devil.] He deigns to notice this part of the imputation, as tending to draw down scandal on His doctrine, and weaken the authority of His preaching; but, at the same time, He is contented simply to clear Himself from their wicked suggestions, with all the mildness that became His character, and the justness of His cause. Dean Stanhope. 50. — I seek not mine own glory.] I do not covet honour, as false prophets do; but there is One who observes how I am treated, and will call you to account. Dean Stanhope. 51. — he shall never see death.] He shall not die eternally; he shall not be subject to the pains of eternal death. Bp. Mann. 52. Then said the Jews—Now we know &c.] The Jews perverted His words, as if He spake of temporal death. Now, they say, it is undeniably plain that Thou art governed by a lying spirit; for Abraham kept the word of God, and so did the Prophets; yet they all are dead. And Thou sayest, "If a man," &c. Dr. Clagett. 54. — If I honour myself, &c.] That I should exalt Myself, were very vain and exceptionable; but My Father, even the God to whom you profess to belong, He honours Me by bearing testimony to My doctrine. Dean Stanhope. 56. — he saw it, and was glad.] He saw by faith My coming into the world, which was then distant, and that prospect was the subject of great gladness to him. Dean Stanhope. See the note on Gen. xxii. 19. 57. — not yet fifty years old.] Our Saviour was at this time scarcely thirty-three years old. They use the term "fifty" as a general or round number. Grotius. 58. — Before Abraham was, I am.] The use of the expression "I am" sufficiently maintains, and the nature of the passage absolutely requires that it should denote, not merely a present being, but a priority of One born blind received sight. Anno DOMINI 82. 59.— took they up stones] This was the punishment usual for blasphemy, and sometimes inflicted by zealots without any formal process or sentence of the law. Dean Stanhope. — going through the midst of them.] Unseen and untouched by His enemies. Dr. Clagett. Chap. IX. ver. 1.— as Jesus passed by.] Passed through the streets of Jerusalem, probably on some other day than that on which the foregoing events occurred. Bp. Pearce. —He that entereth not by the door] He says to the Pharisees, who opposed His doctrines and blasphemed His miracles, Whosoever sets himself up for the Messiah, or without regular commission presumes to govern and teach the people, comes to do mischief among the sheep, not to feed and do them good. Dean Stanhope. Whoever pretends to feed and guide the flock of God, to teach and instruct His people, and yet does not come to them in that way which God has appointed, and following the method which He thinks fit to reveal, but proceeds in a way of his own inventing, and according to his own fancy or corrupt inclination, is certainly, notwithstanding any pretences of zeal or authority, an enemy and a hinderer of men's salvation. For, undoubtedly, every one that sincerely, and without worldly designs, intends to teach and instruct men in the way of salvation, will only proceed by that method which God shall think fit to appoint, and will submit entirely to His directions. Dr. S. Clarke. —the sheepfold.] He alludes to the sheepfolds which were hired by those who brought sheep to sell for ascrifice; and which the porter or keeper of the fold (ver. 3.) would not open to any but the right owner of the sheep, when they were to be led out. Bp. Mann. 2.— who did sin, this man, or his parents.] It is inferred from this question, that the opinion, propagated by the Grecian philosopher Pythagoras, that the souls of men migrate from one body to another after death, was at this time current among the Jews; since the sins committed by this man, for which he was born blind, could only have been committed by him in some pre-existent state. Thus the meaning of the question seems to be, Was it for some sin of his own when his soul was in another body, or was it some sin of his parents at the time of his conception, which caused this blindness in him? Drs. Hammond and Whitby. 3.— Neither hath this man sinned; &c.] His blindness that sent me, while it is day: the night cometh, when no man can work. 4, 5. I must work the works &c.] Alluding to the cure which He was about to effect on the blind man, our Saviour says, For this purpose came I down from heaven, that I should be the Light of the world, to give sight to the blind, and to enlighten those that walk in darkness: and, so long as I continue here on earth, I must take all opportunities of benefiting mankind. The period will shortly come when I shall be taken away from them, and then they can have no more the advantage of My personal presence. The time therefore, which I have left, I must wholly employ in this work, on purpose to perform which I was sent into the world. Dr. S. Clarke. 4.— the night cometh.] When I shall be taken away from the world. 5.— I am the light of the world.] Giving spiritual instruction and knowledge to the ignorant. Dr. Wells. 7. And said unto him, Go, wash &c.] When outward means were employed by our Lord, in performing His mighty works, they were not designed to have any operation of themselves; being wholly inadequate to the effect which followed. In the present instance, He probably had a view to try the man's faith, as Elisha did that of Naaman, 2 Kings v. 10. Abp. Newcome. See notes at Mark vii. 33. — (which is by interpretation, Sent.)] The name Siloam or Siloa signifies the same as Shiloh, the name by which our Saviour was spoken of in the prophecies. The meaning is, Which by its name may put you in mind of the Messiah, (who is styled Shiloh, the Sent,) by whom the miracle is wrought. Dr. Hammond, Grotius. — He went his way therefore, and washed, and came seeing.] This account of the cure is remarkable for its energetick brevity. Dr. Hales. T 2 Anno DOMINI 82. a Chap. 1. 9. Or, spread the clay upon the eyes of the blind man. The Pharisees question the miracle. Anne DOMINI 23. me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. 13. — to the Pharisees] To the council of the Jews, which consisted chiefly of that sect, and is therefore frequently by this Evangelist called by the name of the Pharisees, chap. i. 24; iv. 1; viii. 3; xi. 46. The providence of God so ordered on this occasion the course of things, that the members of it might hear from the mouth of the blind man a testimony which would either produce conviction in them, or would render their unbelief without excuse. Dr. Whitby. 14. — it was the sabbath day] We should observe how frequently our Saviour performed His miracles on the sabbath day, in order to cure the Jews of the false and superstitious notions they had respecting it. See chap. v. 17. Bp. Mann. 16. — is not of God.] Is not a Prophet sent from God. Dr. Whitby. — How can—a sinner do such miracles?] How can one who is an impostor perform such miracles, which can be wrought only by the hand of God? Dr. Hammond. The word "sinner" occurs in the same sense at ver. 24, 25, &c. 22. — should be put out of the synagogue.] Should be placed under a sentence of excommunication. Dr. Whitby. The Jews had three different sorts of excommunication. The first is that which is here meant by putting out of the synagogue, and which our Saviour expresses by "separation," Luke vi. 22. The effect of this excommunication was to exclude men from the communion of the church and people of God, and from His service, after which no Jews would hold intercourse with them. The second sort included the first, but extended farther, to the confiscation of goods into the sacred treasury, and devoting them to God. In the third, the person was anathemaitised, and devoted; and, as some conceive, according to the law, Lev. xxvii. 29, was to be put to death, although others think it amounted to no more than a final sentence, by which he was left to the judgment of God, to be by Him cut off from the congregation of Israel. Abp. Tilkston. 24. — Give God the praise:] Ascribe the praise of your cure to God, and look not on Jesus with any veneration. Dr. Hammond. Otherwise, Give glory to God, shew your reverence for God, and confess the whole to be an imposture. "We know that this man is a sinner." They pretend to know, from other circumstances, that He was a false pretender to the character of a Divine teacher. Rosemüller. 27. — ye did not hear:] Ye did not attend. 29. — we know not from whence he is.] We know not of any commission He has from God, nor can we give any account of Him. Dr. Hammond. Christ reesiveth the man born blind. The Pharisees' spiritual blindness. Anno DOMINI 32. whence he is, and yet he hath opened mine eyes. 30. — yet he hath opened mine eyes.] Which is a demonstration, that He acts by a power derived from God. Dr. Whitby. 31. — God heareth not sinners: &c.] God doth not enable impostors or false teachers to work such miracles as these; but only those pious and faithful servants who come to do His will. Dr. Hammond. 32. — of one that was born blind.] This was esteemed by the Jews a peculiar sign of the Messiah, and was never known to be wrought by Moses or any other Prophet. Grotina. 33. If this man were not of God, he could do nothing.] Thus, upon the mind of the poor man himself, who was not under the same bias with the rest of the Jews, the miracle had its natural operation, and induced him to own that our Saviour came from God. Archdeacon Paley. 34. — born in sins.] As we know sufficiently from thy being born blind. Dr. Wells. — and dost thou teach us? Such is the reply which authority is sometimes apt to make to argument; the only reply which the Jews were able to make in this instance. Archdeacon Paley. It should be well observed how severe and strict a scrutiny the miracle described in this chapter, of the cure of the blind man, underwent from the enemies of our Lord. This whole passage, indeed, is deserving of particular attention; the striking simplicity of the narrative, the natural conduct of all the parties, and the close scrutiny which the miracle sustained, cannot fail of making a deep impression on every candid mind. Dr. Graves. The miracle is submitted to all the examination which a sceptick could propose. If a modern unbeliever had drawn up the interrogatories, they could scarcely have been more critical or searching. Archdeacon Paley. — cast him out.] Ordered him to be excommunicated and declared an apostate. Dr. S. Clarke. 35. — on the Son of God? On the Messiah sent into the world to be the Saviour of it? Dr. Whitby. 39. — For judgment I am come &c.] For "judgment" in the sense of discrimination; to distinguish between 41. — If ye were blind, ye should &c.] If ye were unable to discern who I am, if you had neither the Law nor the Prophets to direct you, nor the light of clear and evident miracles, ye would have no sin of infidelity; but now ye say ye see, and arrogate to yourselves the knowledge of the Law and the Prophets, and are confident ye are guides to the blind, Rom. ii. 19, and yet ye will not receive the light which shineth in your eyes; therefore your sin remaineth inexcusable. Dr. Whitby. It is worthy of observation in what manner the Jews resisted the force of the miracle related in this chapter, and the conclusion to which it led, after they had failed in discrediting its evidence. If it should be enquired how a turn of thought, so different from what prevails at present, should obtain currency with the ancient Jews, the answer is found in two opinions, which then prevailed. The one was, their expectation of a Messiah, of a kind totally contrary to what the appearance of Jesus bespoke Him to be; the other, their persuasion of the agency of demons in the production of supernatural effects. See Matt. xii. 24. The first put them upon seeking out some excuse to themselves for not receiving Jesus in the character in which He claimed to be received; and the second supplied them with just such an excuse as they wanted. Archdeacon Paley. Chap. X. ver. 1. Verily, verily, I say unto you,] Jesus observing how much the chief priests and Pharisees grew every day more and more enraged at seeing so many of the people follow Him and embrace His doctrine; and knowing, on the contrary, how ready they would be to encourage the people to follow any such false teachers as would flatter them in their vices, and spread doctrines fitted to promote the worldly designs and temporal grandeur of their rabbies and elders; and how these men themselves, without any regard to the true design of their office, did, with only covetous and Anno DOMINI 32. Christ is the door, and the good shepherd. Anno DOMINI 32. the door into the sheepfold, but dimbeth up some other way, the same is a thief and a robber. 2, 3. But he that entereth in &c.] But He that comes by God's appointment is the true shepherd: Him God calls to this office, and His faithful servants obey Him, and He is diligent and conscientious in the discharge of His duty. Dean Stanhope. 2.—that Mary which anointed &c.] See chap. xii. 3. Mary had not anointed His feet before this event of the raising of Lazarus; but the Evangelist points her out by this circumstance, as one for which she was generally known. Dr. Whitby. 4.—and the sheep follow him: &c.] The sheep in 5.—a stranger] One who has no commission from God, and teacheth not His word. Dr. Whitby. 7.—I am the door of the sheep.] I Myself am the door of God's sheepfold; the way which God hath revealed for the salvation of men; by which alone He hath appointed to bring them to eternal happiness. Dr. S. Clarke. 8.—All that ever came before me &c.] Pretending to be the Prophet or Messiah promised to the Jews, and to instruct the people, without having received a Divine commission to that effect. Dr. Whitby. The expression includes all those who came in opposition to our blessed Saviour, and preached any doctrines which hindered men from believing on Him; or supported them in a false expectation of being saved, either without any Messiah at all, or by any other Messiah. Dean Stanhope. —but the sheep did not hear them.] Being obedient only to the voice of God, their true Shepherd. Dr. Whitby. 9.—he shall be saved.] Shall be kept safe, as sheep are kept by a careful shepherd. Bp. Mann. 10. The thief cometh not, but for &c.] The false teacher intends nothing but to make a prey of the people: I come for their infinite benefit and advantage, and so approve Myself a true teacher. Dean Stanhope. 11. I am the good shepherd.] Referred to by the Prophets, Issi. xli. 11; Ezek. xxiv. 23; xxvii. 24; who am ready, for the sake of My flock, to expose Myself to all dangers and sufferings, and even to lay down My life for their sakes. Dr. S. Clarke. 12.—he that is an hireling.] Who is an intruder, who intends not the good of the flock, but his own profit. Dr. Whitby. Without having any affectionate Anno DOMINI 32. : Icel. 60. 11. Ezek. 34. 23. He proverb by his works that he is Christ the Son of God. 16. And other sheep I have.] Besides those of God's ancient flock, the Israelites, other well-disposed persons of the Gentiles, scattered through the world, who shall at length hear the sound of My doctrine and become My disciples: these I will bring and unite to the former, and they shall all become one fold under one Shepherd, joined together in one holy fellowship, in the profession and practice of one pure and undefiled religion; and making, without distinction of nations or families, one undivided Church of God, under one head, which is Christ. Dr. S. Clarke. 17.—that I might take it again.] By a glorious resurrection. Dr. Whitby. 18. No man taketh it &c.] It would not be in the power of man to take My life away from Me, if I did not of My own accord lay it down: I can give Myself up to be crucified, and then can rise to life again; to do thus, My Father hath appointed Me; this is a prime part of My commission. Dr. Hammond. "No man taketh it from Me" by force, against My will, or before the time. —I have power] Full and absolute, Divine and peculiar. Dr. Trapp. 22.—the feast of the dedication.] This feast was instituted by Judas Maccabeus, in memory of the restoration of the altar and temple, which had been profaned by Antiochus Epiphanes, 1 Mac. iv. 59; 2 Mac. x. 8. It was celebrated on the 25th of the month Cialeu, answering to the beginning of our December; when, therefore, as the text expresses, "it was winter." It is to be remarked, from our Saviour's countenancing this festival with His presence, that festivals of mere human institution, in commemoration of publick blessings, may lawfully be appointed by publick authority. Grotius, Dr. Whitby. 23.—in Solomon's porch.] In the porch or colonnade built on the place where that of Solomon had 26. But ye believe not, &c.] Ye persist in unbelief, not through want of evidence of the truth, but "because ye are not of My sheep," ye are not of those who are disposed to attend to, and obey, My doctrine. Dr. Whitby. 28.—neither shall any man pluck them out of my hand.] No force or malice of men or devils shall ever be able to pluck them away from me. Dr. S. Clarke. The expressions of this verse have sometimes been understood to imply, that those who are once in a state of grace can never finally fall away, or be effectually seduced by any temptations from the path of piety. But such cannot be the real sense: for, 1st, the frequent cautions and exhortations given in Scripture to Christ's flock, not to fall from grace, but to continue steadfast in the faith, are certain demonstrations that they may so fall away. 2nd, Christ only promises here, that His sheep should never perish through any defect on His part, or by the force of any one plucking them by violence out of His hands. Those persons who, by the allurements of the world, the flesh, and the devil, cease to obey His laws, are not snatched out of His hands, but choose to go from Him. 3rd, The text seems only to speak of those sheep which have already so persevered as to receive the reward of their obedience, eternal life, assuring them that their felicity shall be secure from all interruption. Dr. Whitby. 30. I and my Father are one.] The Father is in Me, and I in Him, and so one with Him. For these words declare, 1st, an identity of nature or essence, or the individual unity by which two persons subsist or are mutually in each other. 2dly, A distinction of persons, because no one is said to be in himself. 3rdly, The most intimate and perfect inhabitation of each person in the other. Dr. Trapp. This expression cannot be so well understood in English, as in the original Greek. "I and the Father are Christ proveth he is the Son of God. The sickness and Anno DOMINI 33. 31. Then the Jews took up stones, &c.] The punishment for blasphemy was stoning. It is plain that the Jews understood Him to mean, by what He had just said, that He was God, one God with the Father; otherwise they would not have accused Him of blasphemy: and to avoid the imputation of such a crime, our Lord would have denied this interpretation of His words, if it had not been the true one. Bp. Beveridge. 34.—Is it not written in your law.] The passage alluded to is at Ps. lxxii. 6. Thus our Saviour understands by the term Law, the Scriptures in general, as at chap. xii. 34; xv. 25. Beausole. 35. If he called them gods.] If they are called gods in the Scriptures, (which are of unquestionable truth,) who had the spirit of prophecy, wisdom, and government, more sparingly and only at certain times; say ye of Me, to whom the Father hath given the Spirit, without measure, and in whom He abideth essentially, so that by virtue of Him I am in the Father and the Father in Me, "Thou blasphemest" &c. Dr. Tropp. 37. If I do not the works &c.] Thus He appeals again to His miracles, as affording full proof of the intimate union subsisting between Him and His Father. Dr. Hales. 41.—all things that John spake—were true.] Malice itself cannot find reason to suspect a collusion, when prophecies and miracles thus unite their testimony, and proclaim Jesus to be the Messiah. Bp. Horne. —that John spake of this man were true.] And, therefore, if we believe the testimony of John, we must own this Person as the Son of God, and a much greater Prophet than he was, John i. 15; iii. 35. Dr. Whitby. Chap. XI. ver. 1. Now a certain man &c.] It is observable, that this remarkable history of the raising of Lazarus is omitted by the other three Evangelists. A very probable reason for this omission is, that, as Lazarus was living when they wrote their Gospels, (for according to received tradition he lived thirty years after he was raised from the dead,) they were unwilling to point him out in a particular manner, so as to expose him to the malice of the Jews; see chap. xii. 10: and, when he was alive, the event must have been perfectly well known to all, without the necessity of its being recorded. When, however, St. John wrote, as Lazarus was dead, there was no personal risk to him in recording the event, and it was necessary so to do, in order to perpetuate the memory of it for future generations. Grotius, Dr. Whitby. —[or place] Meaning the temple, called the "holy place," Acts vi. 13. Bp. Mann. For the very reason that Jesus gave such striking evidence of His Divine power, as was sufficient to draw all men to the faith, these Pharisees ought to have owned Him as the true Messiah; but, through the fear of the Romans, and their own perverseness, they were induced rather to cut Him off, and, by this very action, to draw down on their nation the dreadful vengeance executed by the Romans. Such is the usual and the deserved effect of worldly policy, exalting itself against the wisdom and counsel of God. Dr. Whitby. Where men take sinful means to avoid a calamity, that way very often brings it. Dr. Wall. 4. — This sickness is not unto death, &c.] This sickness of Lazarus will not finally prove mortal; but the wisdom of Providence has permitted him to fall into this disease, that I may have an opportunity of manifesting the glory of God, and of working a notable miracle on him, for the proof of My authority, and the confirmation of My doctrine. Dr. S. Clarke. 6. — abode two days still] He did not come to Bethany till Lazarus had been dead four days, ver. 17; to the end that not only might the miracle of his resurrection be the greater, but that all pretence of his not being actually dead might be taken away. Dr. Whitby. 7. — Let us go into Judea again.] The disciples had so little expectation that the revival of Lazarus would be the effect, or that it was indeed the purpose, of His journey, that they would have dissuaded Him from leaving the place of His retirement, conceiving, as it should seem, that the only end of His proposed visit to Bethany would be to gratify the feelings of an useless sympathy, at the hazard of His own safety. The sentiments expressed by the Apostles, on this and similar occasions, afford a clear proof that the disciples were not persons of an over-easy credulity; or such as may, with any colour of probability, be supposed to have been themselves deceived in the wonders which they reported of our Lord. They seem rather to have deserved the reproach which, after His resurrection, He cast upon them, "Fools, and slow of heart to believe." They appear to have believed nothing till the testimony of their own senses extorted the belief. They reasoned not from what they had once seen to what might be; they built no probabilities of the future on the past; they formed no general belief concerning the extent of our Lord's power, from the effects of it which they had already witnessed. Bp. Horsley. 9. — Are there not twelve hours] So the Jews divided their day at all times of the year. 9, 10. — If any man walk &c.] His meaning is, As he that goes in the day, having the light of the sun to guide him, is in no danger of stumbling, but only in the night when that light is withdrawn; so, as long as My time of exercising My function here lasteth, there is that Providence over Me which will secure Me from all danger; and, till My time be past, and so that Providence withdrawn, I shall be safe. Dr. Hammond. He intimates that we must not be deterred by difficulties and dangers from performing, in its proper season, the duty that God has laid upon us; and, when we walk in the way in which He has set us, we need not doubt of His protection, so far as is consistent with the wise ends of His providence, His glory, and our own and the public good. Bragge. 11. — Our friend Lazarus sleepeth; but I go.] He means, that Lazarus was then dead, and that He intended to go and restore him to life; which, to the Divine power, was as easy a thing as that of raising a man out of his sleep. Dr. S. Clarke. It is usual with the Hebrews to speak of death under the name of sleep, not only with reference to good men, Deut. xxxi. 16; 2 Sam. vii. 12; Ps. xiii. 3; but also to bad men, Ps. lxxvi. 5; Dan. xii. 2. Dr. Whitby. — that I may awake him] None can awake Lazarus out of this sleep but He that made him. Who can command the soul to come down and meet the body, or the body to rise up with the soul, but the God that created both? Bp. Hall. 15. — to the intent ye may believe:] To the intent that your faith may be the better confirmed by the miracle which you will see Me perform. Bp. Mann. 16. — Let us also go, that we may die with him.] He probably says this, with reference to the danger which they incurred (ver. 8,) of being stoned by the Jews, and thus dying like Lazarus. Drs. Hammond and Whitby, Bp. Pearce, Grotius. 19. — many of the Jews came] The mourning of the Jews generally lasted seven days, yet in some cases was continued to thirty; during all this time, the friends and relations came to condole with them, which was done with many particular ceremonies. Dr. Lightfoot. Jesus talketh with Martha. He weepeth. Anno DOMINI 33. 21.—if thou hadst been here, &c.] She presumes not to ask Him to raise her brother; it was a thing too great to be abruptly asked: she indirectly and modestly suggests, that, were Christ to make it His request to God that Lazarus might revive, Christ's request would be granted. Bp. Horsley. Her words betray at once her strength and her infirmity: strength of faith in ascribing so much power to Christ that His presence could preserve from death; infirmity in supposing the necessity of His presence for that purpose. Bp. Hall. 22.—whatsoever thou wilt ask of God.] Her faith was in some respects weak, because she only believed that Christ could prevail with God, not that all the fulness of the Divine power resided in Him. Grotius. 25.—I am the resurrection, &c.] I am the Author of Life, both present and future. As I have power to raise up all men at last, at the general judgment, so I have also power to raise up at present whomsoever I will. He therefore, who believeth on Me, as he shall not finally continue under the power of death, and perish for ever, so he is at present holden by death, by My permission only, and during My pleasure. Dr. S. Clarke. The Son of God here ascribes to Himself two important attributes: "I am the resurrection and the life." He is both the one and the other with relation to those that believe in Him: He is the resurrection to those believers who are departed hence, and He is the life to those believers who are still upon earth, and He will finally be the resurrection and the life to them both. Here is, in a few words, the summary of the gifts and blessings promised in the Gospel; here is the Author of those blessings, even Jesus Christ, who is the resurrection and the life; and here is the condition requisite for the obtaining of them, which is called believing, or faith in Christ. The sublimity and majesty of the language which our Saviour here uses is not less remarkable, than the great truth which His words convey. Dr. Jortin. 26. And whosoever liveth and believeth in me shall never die.] Jesus Christ has not, indeed, abolished temporal death, although He has given it a mortal wound. He leaves it to have dominion in some sort, for a determinate time, till His second coming; and He has made such promises to His servants of a future life, and given them so many consolations against the dread of a dissolution, that it ought no longer to be called by the odious name of death, but rather by the gentler appellation of sleep: and therefore Christ might truly say that His faithful servants shall never die. Dr. Jortin. 27.—the Son of God, which should come] The Messiah, promised by the Prophets, and long expected by the Jews, and now sent into the world for the redemption and salvation of men. Dr. S. Clarke. 31.—followed her.] By this means they all became witnesses of the miracle which Jesus wrought. Dr. S. Clarke. 33.—groaned in the spirit.] Was deeply affected, and in great perturbation of mind; and so far indulged the justice of the mourners' sorrow, as Himself to weep with them. Dr. Hammond. 34.—Where have ye laid him?] He probably asks this question to try the faith of Mary and Martha, and to keep their attention awake, till the great miracle should blaze out in full splendour. Dr. Jortin. 35. Jesus wept.] Nothing is more natural or more innocent than to mourn for the death of a worthy and beloved friend. I will add, that nothing is more commendable than such grief, so long as it is decent, free from frantic irregularities, free from irreligious murmurs against Providence, not lessening the submission and reverence due to God, or neglecting the offices due to ourselves and others. Jesus Christ condemns not the tears of the sisters of Lazarus: He joins His tears He raiseth Lazarus from the dead. Many Jews believe, Anno DOMINI 32. d Chap. 9. 6. 38.—It was a cave.] As were usually the Jewish sepulchres. See note on Matt. xxvii. 60. The stone lay probably not "upon it," but at the entrance, to close it up. 39.—Take ye away the stone.] How easy had it been for our Saviour to cause the stone itself to give way, without employing the aid of human hands. But He thought best to give this command, either for the more full conviction of those who were present, or for the exercise of our faith, to teach us to trust in Him under unfavourable appearances. The command to remove the stone seemed to argue weakness; but soon this seeming weakness breaks forth in an act of omnipotence. Bp. Hall. —Lord, by this time &c.] The putrefaction of dead bodies was extremely rapid in hot countries. Abp. Newcome. 40.—then shouldest see the glory of God?] Thou shouldest see Me afford a glorious evidence of the power of God residing in Me. Dr. S. Clarke. 41, 42.—I thank thee that thou hast heard me. &c.] I thank Thee that Thou grantest My petition, and enablest Me to perform this mighty work. I know that Thou always grantest My desire, and hast communicated to Me all power, absolutely, and at all times: but this I say now for the sake of those here present, that, I appealing to Thy Almighty power for the attestation of My Divine commission, and Thou immediately answering My request, they may be fully convinced that I am sent by Thee, and that all I do and say here on earth is according to Thy will, and for the manifestation of Thy glory. Dr. S. Clarke. 43.—Lazarus, come forth.] Such is the voice which we shall one day hear, sounding at the bottom of the grave, and which will raise us from the dust. Such the voice which will pierce the rocks, and divide the mountains, and bring up the dead out of the lowest deeps. His word made all, His word will repair all. Let us cast away all diffident fears: He in whom we trust is omnipotent. Bp. Hall. 44.—bound hand and foot &c.] He may have been loosely bound, in such a manner as to have some use of his limbs. Abp. Newcome. His hands and feet being separately bound in the clothes, so as to allow of their motion. This illustrious miracle of the raising of Lazarus is one of the most convincing proofs which Jesus gave, during His whole life, that He was the Son of God. It serves especially to confirm the doctrine of the resurrection of the dead, and the truth of His own words, "I am the resurrection and the life." Ostervald. Let us adore and trust in Him, who was armed with so Divine a power as to be able to rescue the prisoners of death, and to recover the trophies of the all-conquering grave. And, as true believers in Him, let us learn to take our part in His triumph, with a joyful assurance, that, though we putrefy in the dust, and, "after the skin worms destroy the body," yet "in our flesh" we shall at length "see God," Job xix. 26. Dr. Doddridge. 47.—What do we?] What shall we do? for it is plain, and cannot be denied, that this Man has indeed wrought many notable miracles. Dr. S. Clarke. 48.—all men will believe—and the Romans &c.] All Caiaphas prophesieth. The Jews conspire against Christ. Anno DOMINI 23. Romans shall come and take away both our place and nation. 49.—[high priest that same year.] The high priesthood, by Divine appointment, was to continue in the same person for life; but the Romans changed them at their pleasure, and made the office for the most part annual. Dr. Whitby. 50.—[that it is expedient—that one man &c.] That it is better one man should be put to death at a venture, for the preservation of the whole nation, than that the whole nation should be ruined by your needless scrupulousness about the life of one man. Dr. S. Clarke. 51, 52.—[this spake he not of himself: &c.] This was spoken by Caiaphas in a politick and worldly sense only; yet, as he was high priest that year, it was so ordered by God's special providence, that his words, in a sense very different from that which he intended, proved an exact prophecy of what soon came to pass; namely, that Jesus should die for the nation of the Jews, and not for that nation only, but for all man- kind; that He might gather together out of all the nations of the earth, the dispersed servants of God, into one holy Church, united under one Head, and joined together in one holy communion. Dr. S. Clarke. In these words, we observe him speaking as a Caiaphas, and as a Prophet. As a wretched Caiaphas, counselling the Sanhedrim not to fear or hesitate at the business, but at once to resolve on it, for "it is expedient that one man should die;" and as a Prophet, signifying it was necessary Christ should die for the preservation of that nation and of the whole world. The former he spake and meant with all his heart, to stir them up to destroy Christ: the latter he spake indeed, but meant it not, neither understood what he spake. Dr. Lightfoot. 54.—[walked no more openly] Walked no more at that particular time openly. Abp. Newcome. —[a city called Ephraim.] Situated in the mountainous country, near the wilderness of Judea, at the very edge of the tribe of Ephraim, towards that of Benjamin. Dr. Wells. 55.—[to purify themselves.] It was customary for those who had contracted a defilement which was to be purified by a sacrifice, to reserve themselves for one of the great feasts; also for those who had entered into a vow of Nazaritism, to perform it at those seasons. Dr. Whitby. It was required too of those, who had become defiled in any manner, to purify themselves, before they partook of the celebration of the paschal feast. Dr. Lightfoot. Chap. XII. ver. 1.—[six days before the passover] It is probable that six days inclusive are meant; that is, reckoning the day of the passover the last of the six. It seems that Jesus came to Bethany on the first day of the week, answering to our Sunday, and made His publick entry into Jerusalem on the Monday, His crucifixion taking place on the Friday following. Bp. Pearce. — because that Esaias said again.] Because that which Esaias had said was verified in them. Dr. Whitby. — he loved them unto the end.] Now, before His departure, He, in a more particular and affectionate manner, at His last supper, discovered an earnest concern and exceeding great love towards them. Dr. S. Clarke. 2. — the devil having now put &c.] Judas having now yielded to the temptations of the devil, and the enticements of his own corrupt and covetous inclinations, so as to resolve not only to forsake, but betray his Master. Dr. S. Clarke. 3. Then took Mary &c.] Mary, the sister of Lazarus, chap. xi. 2. It is the opinion more generally received among commentators, that the circumstance here detailed of Mary's anointing Jesus's feet is distinct from that related at Matt. xxvi. 6; Mark xiv. 3. This event was six days before the passover; that, two days, Matt. xxvi. 2: this occurred in the house of Lazarus, that in the house of Simon the leper, Matt. xxvi. 6. In this, Mary anoints the feet of Jesus; in that, a woman, not named, pours ointment on His head, Matt. xxvi. 7. Drs. Lightfoot, Whitby, and Macknight. 3, 4. Jesus knowing that the Father &c.] Jesus knowing sufficiently the dignity of His person; that He was the eternal Son of God, who had come from God the Father, and was now near His time of returning to Him again, humbled Himself by the striking act of condescension related in the ensuing verses. Dr. Hammond. Hereby setting us a most powerful example of humility and kindness towards each other. Bp. Mann. 4. — his garments:] Properly, 'His upper garment,' "and girded Himself;" bound His other garments about Him, as was usual for one who served. Dr. Hammond. 5. — for three hundred pence.] Three hundred Roman pence; between nine and ten pounds of our money. 5. — wash the disciples' feet.] By the ceremony of washing His disciples' feet, our Lord signified the efficacy and value of His own precious blood, by which alone they, and all mankind, were to have all their sins purged and washed away for ever. Bp. Hurd. 6. — had the bag.] Was purse-bearer to Jesus and the Apostles. Dr. S. Clarke. 7. — against the day of my burying hath she kept this.] She has performed this as a fit ceremony for My burial, which is near at hand. Dr. Whitby. It was the custom among the Jews to anoint dead bodies with perfumes and spices. See note at Matt. xxvi. 10. 7. — but thou shalt know hereafter.] After the ceremony is finished, I will tell thee it was intended as an example of that humility which I would have you exhibit in ministering to the meanest Christians, although in station and office you are far superior to them, ver. 14. Dr. Whitby. 8. For the poor &c.] Ye will have opportunities enough of shewing charity to the poor; but this is the last opportunity she could have had of expressing her kindness to Me; it is therefore a seasonable service in her. Dr. Hammond. 13. Took branches of palm trees, &c.] See notes at Matt. xxi. 1—9. 16. These things understood not &c.] The disciples did not comprehend that in these events there was any completion of prophecies concerning Jesus, till the time when Jesus was advanced to the throne of His glory, and had shed upon them the Spirit of truth, when they not only understood that these things were done according to the words of Zechariah the Prophet, chap. ix. 9; but also that His kingdom was of a spiritual nature, over the hearts and consciences of men. Dr. Whitby. 17. — bare record.] Freely made acknowledgment of that signal miracle at Jerusalem. Dr. Hammond. Or it is meant, generally, they bare record, by their hosannas, that He is the Christ. Dr. Whitby. 20. — certain Greeks] All foreigners, who used the Greek language, (then extensively spoken,) were called Greeks; and those of them, who came to worship at Jerusalem, being converted from idolatry, yet not being circumcised, were not acknowledged as perfect Jews, but were distinguished by the name of "devout men," Acts ii. 5, 10; x. 2; xxii. 12. Bp. Mann. They are supposed to have been "proselytes of the gate," who were permitted to worship in the court of the Gentiles, but not to celebrate the feast. Dr. Hammond. Christ prayeth to his Father. Anno DOMINI 32. 22. Philip cometh and telleth Andrew:] Christ had forbidden His Apostles to go into the coasts of the Gentiles, Matt. x. 5: on this account, the Apostles seem to have doubted whether such uncircumcised persons might be admitted to converse with Him, and therefore they consult Him before they bring them to Him. Dr. Whitby. 23.—The hour is come, &c.] The time is now approaching, when the power and glory of the Messiah shall begin to be manifested, not only to the Jews, but also to all the nations of the world. Dr. S. Clarke. 24.—Except a corn of wheat &c.] As a grain of wheat does not bring forth fruit, except it be first cast into the earth, and there die; but, if it die, it will bring forth much fruit; in like manner I must first die, and be cast into the earth, and then a mighty harvest of the Gentile world will spring up and be the produce of My death, Isai. xxvi. 19. Dr. Lightfoot. —it abideth alone:] Abideth without increase. Dr. Whitby. 25. He that loveth his life &c.] As ye see, He continues, that the way by which I Myself must attain to My kingdom is by suffering and death; so ye, and all who intend to be My disciples, must take notice that the way, by which ye likewise must attain eternal life, is the same way of suffering and affliction. Dr. S. Clarke. —that hateth his life] That loveth it not so well, as to be unwilling to part with it for the sake of Jesus and His Gospel. Bp. Pearce. 25. Father, glorify thy name.] Father, I resign Myself entirely to Thy all-wise disposal. Glorify Thy name in Me, by what means and in what manner soever Thou thinkest fit. Dr. S. Clarke. —I have both glorified it, &c.] By the raising of Lazarus, chap. xi. 4, and by all the other miracles which I have given in testimony of Thy Divine mission, chap. ii. 11. "And I will glorify it again" by Thy resurrection and exaltation to the right hand of glory, Acts iii. 13; by the mission of the Holy Ghost upon the Apostles, the witnesses of Thy resurrection, chap. xvi. 14; and by giving Thos a name above every name, Eph. i. 20, 21; Philipp. ii. 9, 10. Dr. Whitby. 27.—Father, save me from this hour:] Nature would prompt Me to prefer this petition; but this I cannot say, since "for this cause came I unto this hour," that I should die for the sins of the world. That it might not be thought by those who were called upon to follow His example, that He had not the same sense of pain and sorrow which other men have, He here shews that He had the same natural feelings as other men, but that they were overruled by the desire of promoting His Father's glory. Dr. Whitby. —but for this cause came I unto this hour.] Our Lord was born into the world for this end, to suffer and to be put to death; He took up His life, in order thus to lay it down; and was made a living man for this very purpose, to be crucified and slain. Dr. Ogden. 30.—not because of me, but &c.] Not to answer or satisfy Me, but convince and confirm you. Dr. Hammond. 31. Now is the judgment &c.] Now is the time when the powers of this present world are about to be called into judgment; and Satan, who still reigns in the children of disobedience, shall be dispossessed of the dominion which he exercises in the world. Dr. S. Clarke. —the prince of this world] Our Saviour speaks after a mode of expression very familiar among the Jews, when He calls Satan "the prince of this world:" in opposition to him was the Prince, whose kingdom was not of this world, that is, the Prince of "the world to come," Heb. ii. 5. Dr. Lightfoot. Satan is called "the prince of this world," as having maintained his empire both among Jews and Gentiles, leading them captive into sin and perdition. Rosenmüller. 32. And I, if I be lifted up &c.] When I am lifted up upon the cross, I shall cause men of all nations to believe on Me. Dr. Whitby. 34.—We have heard out of the law &c.] Under the term "Law" they included the Prophets and all their Scriptures. That Christ was to abide for ever, they gathered from the passages where His kingdom is represented to be everlasting, as Dan. vii. 14; Ezek. xxxvii. 25; Isai. ix. 7; and from God's promise to David, Psal. lxxxix. 36, 37. But, had they sufficiently attended also to other passages, in which He is represented as a suffering Messiah, Psal. xxii. 18; xl. 6; Isai. liii. 2, 12; Dan. ix. 26, &c. they would have had their scruples removed, and would have believed what The general blindness of the Jews. Anno DOMINI 33. be lifted up? who is this Son of man? 35. — the light with you.] The presence of Christ while on earth. Grotius. — lest darkness come upon you.] Lest ye be for ever left in an unhappy state of blindness and darkness. Dr. Hammond. Darkness indeed came upon the Jews in a wonderful manner, after the light of the Gospel was taken from them, when they sinned against all laws civil and sacred, and were given up by God to the deserved consequences of their blindness. Dr. Whitby. 37. But though he had done — yet they believed not on him.] The Evangelist does not mean to impute the defect of their belief to any doubt about the miracles, but to their not perceiving, what all now sufficiently perceive, and what they would have perceived, had not their understandings been governed by strong prejudices, the infallible attestation which the works of Jesus bore to the truth of His pretensions. Archdeacon Paley. 38. That the saying — might be] So that the saying was fulfilled. See Notes at Matt. 1. 22. Dr. Whitby. 39. — they could not believe.] It was very difficult for them to believe; they were very unwilling to believe. Abp. Newcome. It is not meant that they had a will to believe, and could not; but that they set themselves against having such a will. Dr. Wall. They were not constrained in their infidelity, because Isaiah had said, "He hath blinded their eyes," &c.; but it is meant that those things were true which the Prophet had foretold concerning them. Dr. Lightfoot. There are many passages in the Gospels similar to this, ver. 38—40; and we are not to understand by them, that the events took place merely for the purpose that the sayings of the ancient Prophets might be fulfilled; or that God, by hardening the hearts and blinding the understandings of the Jews, made it impossible for them to believe. God foresaw that a very large proportion of the Jews would reject the Gospel, and report? and to whom hath the arm of the Lord been revealed? 41. — when he saw his glory.] In this passage is afforded a clear and illustrious proof of the Divinity of Christ. The Evangelist manifestly speaks of Esaias having seen the glory of Christ. But the Prophet says, (chap. vi. 5.) in the passage alluded to, "Mine eyes have seen the King, the Lord of hosts." It follows therefore, by the clearest inference, that Christ is the same with "the Lord of hosts." Dr. Whitby. 42. — many believed on him.] Many of the rulers were inwardly convinced that He was the Messiah, and believed on Him as such; still expecting that He would by some surprising providence be raised to the throne of Israel; but they were afraid at this time to confess the convictions of their hearts concerning Him, on account of the enmity of the Pharisees. Dr. Doddridge. 43. For they loved the praise of men &c.] That is, they chose rather to obtain worldly praise, and to preserve their worldly dignities, than to give glory to God by acknowledging Jesus for the Messiah. Bernasobre. — they loved the praise &c.] They valued their reputation with men, more than the honour of God; and were more concerned for their temporal interest in the present world, than for the satisfaction of a good conscience, in the hope of that which is to come. Dr. S. Clarke. What strange infatuation was this! that the human mind should be capable of believing that there is a God, and yet of preferring the creatures before Him; and should imagine the vain breath of popular applause, or censure, to be of such consequence, that God ought to Christ warneth his unbelieving hearers. S. JOHN. He washeth his disciples' feet. A DPO DOMINI 33. believeth on me, believeth not on me, but on him that sent me. 44. — not on me, but &c.] Not on Me only, but also on "Him that sent Me," and set His seal to My testimony. Dr. Whitby. 45. And he that seeth me &c.] He that seeth My works, (as well as heareth My doctrine,) cannot but perceive plainly My Father's power present in what I do, and the evidence of His authority accompanying what I teach. Dr. S. Clarke. 47. — I judge him not:] While I am here on earth, I pass not sentence on him; for here I perform the office of a Prophet, not of a Judge, chap. viii. 15. Dr. Whitby. — for I came not &c.] The end of My present coming is not to condemn, but to save: My second coming will be to execute judgment. Bp. Mann. 48. — the same shall judge him in the last day.] We should carefully attend to our Saviour's expressions here, that those who would not hear His word, should be judged by that same word which they rejected. This declaration is made to all to whom the Gospel is preached; and warns Christians in all ages to make a better use than the Jews did of this Divine light, lest darkness overtake them, and lest the Gospel, which is preached to them, become the cause of their condemnation. Ostervold. 50. — his commandment is life everlasting:] That is, to keep His commandments is the only way to everlasting life. Bp. Mann. Chap. XIII. ver. 1. — before the feast of the passover.] mandeth them to love one another, 35 and forewarneth Peter of his denial. AARB DOMINI 33. a Matt. 26. 2. NOW before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. them.] As if He had said, This which I have now done is easy to be understood, and so are also all those other Christian graces and virtues, which I have heretofore, by My life and doctrine, recommended to you; but it is not enough to know these things, ye must do them likewise. The end and life of all our knowledge in religion is to put in practice what we know. It is necessary, indeed, that we should know our duty; but mere knowledge of it will never bring us to that happiness of which religion designs to make us partakers, if our knowledge have not its due and proper influence on our lives. Nay, so far will our knowledge be from making us happy, if it be separated from the virtues of a good life, that it will prove one of the heaviest aggravations of our misery; and it is as if our Lord had said, If ye know these things, woe will indeed befall you if ye do them not. Abp. Tillotson. — and testified.] That is, spake openly and plainly. Bp. Mann. A new commandment I give unto you.] I give this commandment to all my disciples, "that ye love one another" after My example, who have so loved you and all mankind, as to lay down my life for all, even for My enemies, from pure affection to their souls: this is the love which ye are to imitate, in your conduct towards each other. Dr. Whitby. — that ye love one another;] This benevolent disposition is made the great characteristick of a Christian, the test of his obedience, and the mark by which he is to be distinguished. This love for each other is that charity described at 1 Cor. xiii. 4, containing all the qualities there attributed to it, humility, patience, meekness, and beneficence; without which we must live in perpetual discord, and consequently cannot pay obedience to this commandment by loving one another; a commandment so sublime, so rational, and so beneficial, so wisely calculated to correct the depravity, diminish the wickedness, and abate the miseries of human nature, that, did we universally comply with it, we should soon be relieved from all the inquietudes arising from our own unruly passions, anger, envy, revenge, malice, and ambition, as well as from all those injuries to which we are perpetually exposed, from the indulgence of the same passions in others. S. Jesyns. Chap. XIV. ver. 1. Let not &c.] Here our Lord addresses an admirable discourse to His afflicted disciples, breathing consolation, and encouragement to trust in God and in Him also, for protection, support, and final reward. Dr. Hales. Let not your heart be troubled:] Be not discouraged at My departure, or the troubles consequent upon it: but support your hearts with faith in the Father, and in Me, who am one with the Father, and consequently able to defend you in the execution of My commands. Dean Stanhope. Our Lord here prescribes the proper remedy against trouble; namely, trust and confidence in God, the great Creator and wise Governour of the world, and likewise in Himself, the blessed Son of God, and the Saviour of the world. Abp. Tillotson. 2. — are many mansions:] In which, after all your labours, ye will find eternal rest; and into which I enter first with the sacrifice effected by My death, in order to prepare a place for you. Dr. Whitby. The consolations and promises here held out to the Apostles justify the hopes of all Christians who follow their Saviour in meekness and constancy, integrity and piety, though not in the like painful steps which they did, of dying for the testimony of the same truth. The abundance of the reward provided for all such is here illustrated; for those mansions are "many," and furnish room for all who make it their care to seek and be qualified for them, however great the number of such may be; also the exquisite nature of the happiness which will then be attained; since these mansions are in the house of the Father, where is all happiness and perfection, and in whose presence is fulness of joy. Dean Stanhope. 3. — I will come again &c.] At my second advent, I will receive you into those mansions, that ye may abide with Me for ever, and be made partakers of the happiness I there enjoy. Dr. Whitby. 4. — whither I go ye know, &c.] To what place I am going, ye cannot but know, by what I have just now told you; and the way thither likewise I have intimated with sufficient plainness. Bp. Mann. U 2 Christ professeth himself the way, the truth, S. JOHN. and the life, and one with the Father. Anno DOMINI 23. 6. — I am the way, &c.] I am the guide and director to these heavenly mansions, and so "the way;" I am the teacher of the truth revealed for this purpose, and so "the truth;" I am the author and only source of eternal happiness, and so "the life:" to the enjoyment of this, with my Father, no man can attain, except by obeying and relying on Me. Dean Stanhope. — no man cometh unto the Father, but by me.] It is by Jesus Christ alone, that we, ignorant and short-sighted beings, come to the knowledge of God; for without Revelation we could never have known Him, as He is in His nature and attributes; but, in a still more proper sense, no man cometh to the favour of God, but by Christ: He is the propitiation of our sins, and through Him alone we are received into the favour of God, and procure the pardon of our sins, to the purposes of final salvation. Bp. Beveridge. 7. — ye should have known my Father also.] Who is in Me, and is made visible by His works done in Me. And, from the time I have been with you, ye have known Him by His word, and have seen Him by His works. Dr. Whitby. 8.—If I wash thee not, thou hast no part] Meaning, by an easy and customary allusion to what was then passing, that, without such holiness and purity of mind as is naturally represented by cleaning and washing the body with water, he could not be a worthy Apostle and preacher of the Gospel. Dr. S. Clarke. 8. — Lord, shew us the Father.] He says this, conceiving grossly of the subject, and alluding perhaps to the manifestations which God was pleased to make of Himself to Moses, Elias, and others. Dean Stanhope. 9.—Lord, not my feet only, but &c.] An expression of his earnestness to become a true disciple of Christ. 9. — hast thou not known me.] He implies, that to discern nothing more than human in the Son, is not to know the Son; and to descry the Divine perfections under that veil of humanity, was to see the Father in the Son. Dean Stanhope. 10.—He that is washed needeth not &c.] Meaning, by the same allusion as before, that he who has once heartily embraced the Gospel, and for some time obeyed its doctrines, must not be supposed ever after to stand in need of any entire change of heart and mind, but only to cleanse himself continually from the unavoidable incursions of daily infirmities. Dr. S. Clarke. It was the uncleanness of sin, or the filth of an evil conscience, which was to be taken away by this washing. More than a single moral lesson was therefore couched in this act; indeed, the necessity and efficacy of certain means, by which mankind were, in general, to be cleansed from sin, was that which was ultimately and mainly signified by it. Bp. Hurd. —ye are clean, but not all.] Hereby clearly intimating Judas's intended perfidy. Abp. Newcome. 10. — I am in the Father, and the Father in me?] One in substance, and mutually in each other. Dean Stanhope. See notes at chap. x. 30. 12. — and greater works than these shall he do;] By propagating My religion swiftly throughout the world, in opposition to the powers of earth and hell. Dr. Trapp. 13. — whatsoever ye shall ask in my name, &c.] Implying, that nothing which they shall attempt in the execution of their ministry, with the invocation of His name, and the interposition of His power, should be insuperable to them; by means of which the Christian religion should be promoted, and so bring honour to the Father. Dean Stanhope. 14. If I then, your Lord and Master, &c.] If I, whom ye acknowledge to be of infinitely greater dignity and authority than yourselves, have condescended with all humility to do the meanest office of servitude and kindness to you, My inferiours and disciples; how much more ought ye, if ye be sincere in your love and obedience towards Me, with all willingness and cheerfulness to do all acts of kindness, humility, and charity, towards each other; who, in comparison of Me, are all equals and fellow-servants, notwithstanding that seeming superiority which the state of the world, or the order of the Church, may give you over one another. Dr. S. Clarke. —to wash one another's feet.] Readily to discharge this humble office, or any similar one, for each other. Abp. Newcome. 14. — I will do it.] In a similar sentence at John xvi. 23. our Lord says, "He (the Father) will give it you." But in this text He seems to mention Himself particularly, to teach us, that we should direct our prayers to Him, as the same God with the Father, to trust on Him for granting what we pray for, and to believe that it is He, or the Father in and through Him, that grants our prayers. Bp. Beveridge. 15. If ye love me, keep my commandments.] What does our great Lord and Master here say to those who profess to love Him? "If ye love Me, keep My commandments;" without which indeed we have no ground to think we love Him, but have all the reason in the world to fear and dread Him. For if, notwithstanding all that He hath done and suffered for us, we shall still continue to break His laws, dishonour His name, and refuse those easy terms which He has offered to us in the Gospel, what can we expect but that He will leave us to the judgment of God, to be punished as our sins deserve? Bp. Beveridge. 16.—neither he that is seat &c.] Neither are you, My Apostles, whom I shall appoint the governours of 16. — I will pray the Father, and he shall give you another Comforter.] Meaning the Holy Ghost, "the Spirit of Truth," ver. 17. The Greek word here used is Paraclete, which expresses the several offices performed by the Holy Spirit, of interceding as an advocate, of exhorting, and of comforting. He, our Saviour says, when He cometh, shall not depart, as I do now, but shall abide with you "for ever," as long as ye continue obedient to My precepts, ver. 15. Dr. Hammond. What a fund of encouragement is here afforded for patience in troubles, and perseverance in every virtue! We see how greatly the Christian is the care of Heaven. The most Holy Trinity is represented as co-operating to the salvation of believers. Let us, above all things, avoid the sin of not concurring humbly and earnestly with such a helper. Dr. Ogden. These words present to us, in the shortest compass, what the Scriptures in various parts present to us at large; namely, the three Persons of the Godhead, who concur in the work of man's redemption. Here is the Son interceding, the Father granting, and the Spirit coming, to form the Church, and ever after to sanctify and preserve it. How pleasing, how comfortable a consideration is it, that we have an Intercessor on high, through whose prayer to the Father, not only the good things of this world, redeemed from the curse by Him who first created them, and made them salutary and holy, are granted 18.—I know whom I have chosen:] I know that one of you will forsake and betray Me: and I knew from the beginning that so it would be; but it was necessary that I should permit these things so to be; and hereby will that Scripture be fulfilled in Me, as it was in David. Pa. xli. 9. Dr. S. Clarke. As Ahithophel, though he was his familiar friend, betrayed David, who was a type of Me, so will Judas, My familiar friend at My table, betray Me. Dr. Whitby. —He that eateth bread with me] This was a peculiar aggravation in the East, where the rites of hospitality were very sacred, and are so to this day. Abp. Newcome. —hath lifted up his heel] See Pa. xli. 9. The expression is taken from wrestlers, who endeavour to supplant each other with their feet. Rosemüller. 20.—He that receiveth &c.] He says this to assure them that they should not want the comfort and the reward of those duties of humility and obedience, which He here enjoins upon them. Dr. Hammond. 21.—was troubled in spirit.] Principally at the U Christ foretelleth that Judas should betray him. Anno DOMINI 23. and said, Verily, verily, I say unto you, that one of you shall betray me. 23. — leaning on Jesus' bosom] The Roman custom at meals, which prevailed among the Jews in our Saviour's time, was to lie on couches, supporting themselves on the left elbow, so that the head of one was against the bosom of the person who was next above him. See Luke vii. 38. Bp. Mann. — one of his disciples, whom Jesus loved.] St. John, the writer of this Gospel. St. John has five times mentioned himself under the description of "the disciple whom Jesus loved;" see chap. xix. 26; xx. 2; xxi. 7, 20. He has also thrice recorded, that he reclined in the bosom of Jesus, at the last supper, chap. xiii. 23, 25; xxi. 20. Abp. Newcome. From many circumstances related in the Gospels, it appears that there subsisted between our Saviour and St. John a real, sincere, and tender friendship; and from this we cannot fail to infer, that friendship is perfectly consistent with the spirit of the Gospel, and the practice of every duty which it requires at our hands. But, what is highly important for us to remember, it is in the power of every one of us, though not precisely in the same sense that St. John was, yet in a very significant sense, to be the friend of Christ. We have our Saviour's own words for it. "Ye are My friends, if ye do whatsoever I command you," John xv. 14. Our earthly friends may deceive, may desert us, may be separated from us, may be converted into our bitter enemies. But our heavenly Friend has declared, and He assuredly may be trusted, that, if we adhere faithfully to Him, He will never forsake us. Bp. Porteus. St. John was beloved of Him who was Himself beloved of the Father. If we often set the highest price on the favour of an earthly sovereign, a man whose breath is in his nostrils, what ought we not to give to obtain the love of Him who abideth for ever, and who will make us partakers of His own immortality? We are all the disciples of Christ, and candidates for His favour. Let us ever strive to imitate the character and 24. — beckoned to him.] Made signs to St. John, who was so placed that he could inquire without being heard by the rest. Bp. Mann. 27. — Satan entered into him.] Entered more forcibly into him than before, hurrying him to a speedy execution of his designs. Dr. Hammond. 28. — no man at the table knew] Not even St. John knew the force of the words, that Judas was to betray Him immediately. Grotius. 29. — against the feast;] For the offerings during the whole of the feast. Abp. Newcome. 31. — Now is the Son of man glorified, &c.] Now is the time come, when, having manifested the glory of God in My life, I shall further manifest it in My death, which will terminate greatly to the honour of God, and in extraordinary demonstrations of My own glory and power. Dr. S. Clarke. 32. — God shall also glorify him in himself.] God will exalt Me to inconceivable glory, and give mighty attestations of His having invested Me with great power in heaven and in earth. Dr. S. Clarke. 34. A new commandment] This commandment of loving one another is by our Lord and Saviour so much enlarged, as to its object, beyond what either the Jews or heathens understood it to be, extending to all mankind, and even to our greatest enemies; so greatly advanced and heightened as to its degree, even to the laying down of our lives for one another; so effectually taught, so mightily encouraged, so very much urged and insisted upon, that it may very well be called "a new commandment" for, though it was not wholly unknown to mankind before, yet it was never so taught, so encouraged; never was such an illustrious example of it given, never so much weight and stress laid upon it by any rules of philosophy or religion previously existing. Abp. Tillotson. The commandment was new, because it was generally neglected in the practice of mankind, and because it was for the most part omitted in the lessons of moral teachers of that age; but the novelty of it consisted He forewarneth Peter of his denial. CHAP. XIII, XIV. He comforteth his disciples. Anno DOMINI 23. unto you, That ye love one another; as I have loved you, that ye also love one another. 36. — thou canst not follow me now; but thou shalt &c.] Meaning, that after many years St. Peter should follow Him in the likeness of His death, and thereby be made partaker also of His glory. Dr. S. Clarke. This accordingly took place; for he was put to death by crucifixion in the reign of the emperor Nero. Dean Stanhope. 38. — The cock shall not crow.] The early time called of heaven: 6 professeth himself the way, the truth, and the life, and one with the Father: 13 assured their prayers in his name to be effectual: 15 requesteth love and obedience, 16 promiseth the Holy Ghost the Comforter, 27 and leaveth his peace with them. Anno DOMINI 23. LET not your heart be troubled: ye believe in God, believe also in me. — another Comforter.] Besides the several passages in Scripture which speak of three Persons subsisting in the Godhead, there are a great variety of texts which separately prove both the divinity and personality of the Holy Spirit. Thus, in the present text, and at chap. xv. 26, the Comforter is clearly mentioned as a distinct Person from the Father and the Son. St. Peter in punishing Ananas and Sapphira, uses the expressions “lying to the Holy Ghost,” and “lying to God,” Acts v. 3, 4, as equivalent; the Holy Ghost is said to be “eternal,” Heb. ix. 14; to “teach all things,” John xiv. 26; to “guide into all truth,” John xvi. 13; to “shew things to come,” ibid.; to “search all things, yea, the deep things of God,” 1 Cor. ii. 10; to “make intercession for the saints,” Rom. viii. 27; to “change us into the same image” with Christ, 2 Cor. iii. 18; to “bring all things to remembrance,” John xiv. 26; to “reprove the world of sin, and of righteousness, and of judgment,” John xvi. 8; and to have raised Christ from the dead, 1 Pet. iii. 18. St. Paul also attributes to the Holy Spirit the communication of a great variety of qualities and powers, 1 Cor. xii. 4—11. In all these passages, the Holy Ghost is plainly spoken of, not merely as a quality or operation, but as a Person; and the powers attributed to Him are such, that they can belong only to a Divine Person. If therefore the Holy Ghost be God, as well as the Father and the Son, and there be but one God, it follows that, in the language of the Articles of our Church, “the Holy Ghost is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.” Bp. Tomline. — that he may abide with you for ever.] This He says of the Holy Spirit, in contradistinction to Himself. I go away, but He shall abide. The office graciously sustained by the Spirit, in the scheme of man’s redemption, requires his constant abode and superintendence. Of the perpetuity of His influence, we are perfectly assured, to our great and endless comfort. Bp. Horne. — my Father is the husbandman.] Implying the great care of God for the improvement and preservation of His Church; a care extended to every single branch, in that manner which is required by each, and tends to the common good of the whole. Dean Stanhope. 2. — he purgeth it, that &c.] He dresses and prunes it, that it may be fit for bearing. Bp. Mann. God purifies and amends the members of His Church by the various dispensations of His providence; and cuts off, by just judgments, the incorrigibly wicked. Dr. S. Clarke. 3. Now ye are clean &c.] Ye are already sanctified by the operation of My doctrine and Spirit upon you, though ye may need some further discipline and care, in order to a greater degree of fruitfulness. Dr. Hammond. 4. Abide in me, and I in you.] Take care to remain united to Me, as branches are to the stock. Bp. Mann. 17. — whom the world cannot receive.] Which Spirit riot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? 19. — but ye see me: because &c.] Ye shall still be sensible of My presence and favour; and, in virtue of My conquest over affliction and death, ye shall conquer them too. Dean Stanhope. 20. — that I am in my Father, &c.] That there is an entire union between My Father and Me, and between Me and all the members of My Church. Dean Stanhope. — and ye in me, and I in you.] By this Spirit communicated from Me your Head, to unite you My members to Me. Dr. Whitby. 21. He that hath my commandments, — he it is that loveth me.] The nature of the love of God, a feeling so often and earnestly inculcated in the Gospel, has sometimes been mistaken by illynding Christians. But in the plain word of God, we find it described in all its native purity and simplicity. The marks, by which it is there distinguished, contain nothing enthusiastic or extravagant. The chief test, by which the Gospel orders us to try and measure our love to God, is, as is stated in this verse, the regard we pay to His commandments. Bp. Portens. 23. — If a man love me, &c.] The manifestation I mean is, that of inward light and grace, which shall never depart from those who are careful to live as I have commanded them. Dean Stanhope. 26. — whom the Father will send in my name.] The Holy Spirit is elsewhere said to be sent by the Son, chap. xv. 26; xvi. 7; and is styled by the Spirit, both of the Father and of the Son, Acts ii. 18, 33; Matt. x. 20; Rom. viii. 9; Gal. iv. 6, &c. Dean Stanhope. — he shall teach you all things.] He will enable you to understand all those parts of My speeches which are now obscure, and put you in mind of all things which I have now said to you, how they are fulfilled, and what they mean. See Acts ii. 16. Dr. Hammond. 27. Peace I leave with you, &c.] This is a Hebrew Anno DOMINI 33. Christ's love to his Father. The consolation and mutual love Anno DOMINI 23. not your heart be troubled, neither let it be afraid. 28. — greater than I.] Christ is the second Person in the blessed Trinity, with reference not to His essence, but His generation; the Father being the original of all power and essence in the Son. Bp. Pearson. Christ says in one passage, "I and My Father are one;" and here, "My Father is greater than I." These, and many other passages of a similar kind, become perfectly consistent and intelligible, by referring them respectively to the Divine and human natures of Christ. The essential properties of one nature were not communicated to the other; Christ was at once Son of God and Son of man; He was at the same time both mortal and eternal; mortal as the Son of man, in respect of His humanity; eternal as the Son of God, in respect of His Divinity; each kept His respective properties distinct, without the least confusion in their intimate union. Bp. Tomlins. 29. — Ye might believe.] Your faith might be strengthened by observing the exact agreement between what I have told you beforehand, and the events which have followed. Dean Stanhope. 30. — for the prince of this world &c.] Satan cometh with his wicked instruments, but will find no sin in Me, to give him power over Me. Abp. Newcome. 31. — Arise, let us go hence.] Hitherto He had discoursed in the house; now He leads them out to the place where He was to be apprehended. The discourse in the two next chapters, and the prayer, chap. xvii. seem to have been spoken as they went along from Jerusalem to the garden on the mount of Olives. Dr. Wall. Chap. XV. ver. 1. I am the true vine.] Perhaps our Saviour spoke these words on the occasion of their drinking the last cup of wine, according to custom, after the supper; after He had said that He should no mere drink of the fruit of the vine, till He should drink it new in the kingdom of God, Matt. xxvi. 29. His dis- # CHAP. XV. — which proceedeth from the Father.] We are here expressly told that the Holy Spirit proceedeth from the Father: and, as Christ says in the same verse, "I will send the Spirit;" and St. Paul tells the Galatians, (Gal. iv. 6,) that "God hath sent forth the Spirit of His Son into their hearts;" we infer that the Spirit proceeds from the Son also; indeed, the union between the Father and the Son is such, that we cannot conceive how the Spirit can proceed from the one, without at the same time proceeding from the other. Hence the Articles of our Church, and the Nicene Creed, speak of the Holy Ghost as proceeding from the Father and the Son. Bp. Tomline. This, and many other passages of the New Testament, so plainly and evidently confirm the distinction of the Holy Ghost from the other Persons of the Trinity, that no man can possibly doubt thereof, unless he will blaspheme the everlasting truth of God's word. Church Homilies. Chap. XVI. ver. 1. — that ye should not be offended.] That ye may not fall off from the faith, or desist from your office of propagating it. Dr. Whitby. 2. They shall put you out of &c.] They will excommunicate you, and treat you like the most wicked of men, and even put you to death; as if, by destroying you, they would recommend themselves to the favour of God. Bp. Mann. — he doeth God service.] Performeth as acceptable an act towards Him, as prayer or sacrifice. Abp. Newcome. 3. — because they have not known the Father, nor me.] Violence and persecution can never be pleasing to the Father of mercies, nor consistent with Christ's religion; the principal and distinguishing commandment of which is, to love one another; to save men's lives, not to destroy them. Bp. Mann. 5, 6. I am the vine, ye are &c.] I am, as it were, the root and stock of a vine, whereof ye are the branches. He that continues to adhere to Me, by constant faith in Me, by imitating My example, and by obeying My commands, shall bring forth much fruit of true holiness and virtue unto everlasting life, even as a branch that continues to grow in the vine, and receives sap and nourishment from it. But he, that does not continue to maintain his relation to Me in this manner, is a false and useless professor of My religion, and shall be cast out from Me and perish for ever; even as a fruitless branch is cut off from the vine, and left to wither and dry, and at last is burnt in the fire. Dr. S. Clarke. 6. — without me ye can do nothing.] Thus Gospel virtues can spring from no other original than Gospel grace; in this the very spirit and life of Christians, as such, consists; it is this that excites, and improves, and maintains, their holiness. Dean Stanhope. 7. — ye shall ask what ye will.] This seems to be meant chiefly of the gift of miracles bestowed on the Apostles, at the first preaching of the Gospel; though it may also, in a limited sense, be understood of the pious prayers of all good Christians. Dr. S. Clarke. 8. Herein is my Father glorified, that ye bear much fruit:] Your fruitfulness is that which alone brings glory to My Father, and which denominates you truly My disciples. Dr. Hammond. We learn from these words, that they, who profess themselves the disciples of Christ, ought to bear much fruit, by leading holy and obedient lives; that herein 10. — ye shall abide in my love:] Shall enjoy the continuance of My love. Dr. Hammond. 11. — that my joy might remain in you.] That the joy which My presence caused to you, may not be diminished in My absence; or else, that I may always have reason to rejoice in you. Beausole. 12. — as I have loved you.] We are to imitate the love of Christ to us, as far as the vast distance between God and man enables us to do so; and we are to stir ourselves to mutual charity, by that strong obligation to it which the good will of Christ to us imposes on every considering Christian. Dean Stanhope. 15. — not servants:] To whom the master does not usually make known his counsels, purposes, and intentions. Dr. Hammond. "But I have called you friends;" I have treated you in the most friendly and affectionate manner, instructing you most plainly in all things necessary for your salvation. Bp. Mann. 16. Ye have not chosen me, but I &c.] I made choice of you, without the engagement of any antecedent affection of yours to Me, to be attendants on My person, hearers of My doctrine, witnesses of My miracles, and glorious instruments of planting and establishing a Christian Church, to last till the end of the world. For the success of which great work, whatever shall be needful, God will give it to your prayers put up in My name. Dean Stanhope. 19. If ye were of the world, the world &c.] If ye flattered men in their sins, and taught doctrines consistent with their lusts and passions, without question the world Anno DOMINI 25. 20. — if they have kept &c.] If they have shewn a good disposition by keeping My words, they will also shew the same disposition by keeping yours. Abp. Newcome. 21, 22. — because they know not him &c.] This their behaviour is the effect of their not attending to the commission with which I come, nor the evidences of it. These have been far superior to any ever before given to a teacher coming from God, so that their infidelity does not proceed from ignorance, but wilful obstinacy and blindness. Dean Stanhope. 22. — had not had sin.] The peculiar sin of rejecting the Messiah. Dr. Lightfoot. 24. — both seen and hated both me and my Father.] The malice shewn towards Me, who am authorized and have been thus eminently attested by God, does not terminate in My person, but is done to God Himself. Dean Stanhope. 25. — this cometh to pass, that &c.] Meanwhile, that prophetick complaint of David (Ps. lxix. 4) never was so signally fulfilled as on this occasion. Dean Stanhope. 26. — when the Comforter is come.] See notes at chap. xiv. 16. — whom I will send unto you from the Father.] Our Lord had before said at chap. xiv. 16, "I will pray the Father, and He shall give you another Comforter." He therefore, who in one capacity prays that the Comforter may be sent, in another is the Person who sends Him, being joined in authority and power with the Father. "I and the Father are one." Many are the passages of this kind in Scripture, which can only be explained and reconciled by that great Christian doctrine which our Church maintains concerning the twofold nature of Christ. The Spirit is called, in some places, the Spirit from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: — in my name.] As mediator between God and man. Dr. Whitby. — I have overcome the world.] By "the world" we must here understand the evil of the world, its wickedness, troubles, and temptations; all in it which we have reason to fear and avoid, for the sake of our safety or our happiness in this life and the next. And these Christ overcame by expiating human sin upon the cross; and enabling the faithful, by the assistance of His grace, to subdue their corrupt passions; by Himself submitting to poverty, sorrow, and even death itself, and by displaying those bright and heavenly virtues which shone in His whole character and conversation. Abp. Tillotson. Chap. XVII. ver. 1. These words spake Jesus, — and said,] Our blessed Saviour, having forewarned His Apostles what they were to suffer on account of their preaching the Gospel, and likewise informed them of the assistance they should receive from the Holy Spirit, concludes with the fervent and affecting prayer, contained in this chapter, immediately before He went to the place where He knew that He was to be betrayed and apprehended. Bp. Mann. — glorify thy Son, that thy Son &c.] Support Me at the approaching time of trial; enable Me to prevail and triumph over death by a glorious resurrection and ascension into heaven; that by these means I may likewise glorify Thee, and cause Thy will, revealed in the Gospel, to be believed and obeyed through all the world, unto the eternal salvation of mankind. Dr. S. Clarke. — the only true God,] In exclusion of all the false gods which the Gentiles worshipped. Dr. Trapp. These words at ver. 3. have sometimes been brought to prove the Father only to be the true God, in exclusion of the Son. But it is impossible they can rightly be so understood, for several reasons. 1st, Our Lord speaks in this place of the true God, in opposition to false gods, who could not give eternal life; the main comparison, therefore, consists in this particular, and does not regard the relation between the Father and the Son. If they are distinguished in the text, it is only because Christ speaks particularly of Himself as Mediator. So at 1 Tim. ii. 6. The Scripture does not in either place speak of such a Father, as had not an everlasting only Son, but it speaks of Him as the true God, in opposition to false deities; not excluding the Son's participation of the Godhead, but distinguishing His mediatorial office, to which the Divine nature was necessary on many accounts. 2dly, As our Lord declares it to be eternal life to know the Father, so does He say as plainly that they who should know the Father should know the Son also, and that all men should honour the Son as they honour the Father. See John v. 23. 3dly, Such modes of expression as omit one Person of the Blessed Trinity, when another is more especially spoken of, are frequent: and the reason is apparent, because each, as partaker of the Godhead, may be said to be true God, and God alone, when opposed to false gods. See, among other places, 1 Tim. vi. 16. 4thly, We find that what is said of the Father in this text is said in the same terms of the Son at 1 John v. 20; whence it is most plain, that the opposition is not intended to be made between the Father and the Son, but between either of them, as true God, in opposition to false gods and idols. Archdeacon Pott. 2. As thou hast given him power &c.] According to the full intent of that office and power, with which Thou didst originally invest Him, to receive all fifty disposed persons into the covenant of salvation, and to assist and preserve them in it unto everlasting life. Dr. S. Clarke. — as many as thou hast given] Whose hearts Thou hast inclined sincerely to come unto me. Dr. Hammond. Gentiles as well as Jews, who will inherit everlasting life on the conditions of the Gospel covenant. Abp. Newcome. 3. And this is life eternal, &c.] The condition of this covenant of eternal life is, that they believe and obey Thee the only true God, and Jesus Christ as the true Messiah whom Thou hast sent. Dr. S. Clarke. "Whom Thou hast sent" to instruct and save mankind, as "the Apostle and High Priest of our profession," Heb. iii. 1. Dr. Hales. In the knowledge of the only true God and of eternal life to as many as thou hast given him. 4. — because I was with you.] Because I was in person with you, and supported you by My immediate presence. Dr. S. Clarke. 5, 6. — and none of you asketh me, &c.] Now, when ye understand that I am to be taken from you, ye are overcome with sorrow, and make no enquiry about the state on which I am afterwards to enter. At chap. xiii. 36; xiv. 5, St. Peter and St. Thomas had asked this question; but now, at the time when Jesus was speaking this, none of the Apostles asked this question, because sorrow had filled their hearts. Bps. Mann and Pearce. 6.— glorify thou me with thine own self] By exalting even My human nature to the right hand of glory, and crowning Me with that glory which, as to My Divine nature, I had with Thee before the foundation of the world. See Philipp. ii. 6, p. Dr. Whitby. 6.— unto the men which thou gavest me &c.] To those disciples whom Thou hast disposed to believe in Me, I have, by imparting My doctrines, and working miracles before their eyes, afforded the clearest prospect of Thy power, wisdom, holiness, and goodness. Dr. Whitby. Anno DOMINI 33. Christ prayeth for his apostles, Anno DOMINI 22. and thou gavest them me; and they have kept thy word. 7. — It is expedient for you &c.] It is more for your benefit and the advantage of My Gospel, that I should depart, and that the Comforter should supply My place, because some things to be done by Him are not compatible with My stay among you. Dean Stanhope. 7. Now they have known that &c.] They have known by My Divine doctrine, and by the miracles which they have heard and seen, that I have derived both from Thee. Dr. Whitby. 8. — 11. — he will reprove the world &c.] He will convince the world of the greatness and heinousness of their sin, in disbelieving and rejecting Me; of the holiness and justice of My cause, and the excellency of My doctrine, because the Father will receive Me into glory; and lastly, of My power and authority to execute judgment on My enemies, by the power of Satan and the dominion of sin being mightily destroyed, and the doctrine of true religion propagated in the world with wonderful efficacy and success. Dr. S. Clarke, Bp. Mann. 9, 10. I pray for them: I pray not for the world.] I pray not now for the unbelieving and impenitent world, but for those who have embraced that most holy doctrine which Thou hast taught them by My preaching; who have glorified and will glorify My name by their ministry, as I have done Thine by My ministry, and who consequently are to be esteemed as Thine own, in common with Me. Dr. S. Clarke. Our Lord uses not these words, "I pray not for the world," in a general sense, but only with a particular reference to that very prayer which He was then offering up for His Apostles, ver. 12; in which He was praying for those things which could agree to them alone, or to those who were given Him out of the world; that is, for the purpose of being consecrated to their Apostolical function by that Spirit which the world could not receive, that their joy from His presence with them might be full. Thus He made this very prayer, in which He says, "I pray not for the world," out of affection to the world, and with the design that the preaching of the Apostles to them might be more effectual for their conversion and salvation. Dr. Whitby. 11. — the prince of this world is judged.] "The prince of this world," Satan, was judged, when our Saviour overcame him by the obedience of His death, Heb. ii. 14; and the first instance of that judgment and victory was, when He arose from the dead; the next was, when He loosed the Gentiles out of the chains and bondage of Satan by the Gospel. See Rev. xx. 1, &c. Dr. Lightfoot. 11.—keep through thine own name] Keep them, by Thy help, in the worship of Thee and the profession of Thy name. Grotius. — that they may be one, as we are.] That they may be united in affection, and all teach the same doctrine, as I have set them the example, by delivering nothing but what was Thy Divine will, to which I have likewise in all things invariably conformed. Bp. Mann. 12. — many things] Such as the abolition of the law, the rejection of the Jews, and the calling of the Gentiles. Abp. Newcome. — ye cannot bear them now.] Your prejudices render you at present incapable of that full instruction which ye shall receive hereafter through the Holy Spirit. Bp. Mann. 12.—that thou gavest me] See notes at chap. vi. 37. It is completely evident that the phrase "which Thou gavest Me," does not denote any action of God upon men, but merely the state and character of the persons described. In this passage it is plain that Judas was originally one of those whom God had given to Christ in the same sense as He gave to Him the rest of His disciples; and yet, that afterwards, by his own fault, by becoming a son of perdition, a wicked and traitorous person, he ceased to be of that number. Dr. S. Clarke. — none of them is lost, but the son of perdition;] None of those who undertook My service has fallen off from Me but Judas, that wicked traitor, to whom the prophecy relates, Ps. cix. Dr. Hammond. — son of perdition;] One worthy of perdition, 2 Sam. xii. 5; Matt. xxiii. 15; 2 Thess. ii. 3. Dr. Whitby. 13. — he, the Spirit of truth.] This mode of expression affords a strong proof that the Holy Spirit is a Person. Dr. Wall. — he will guide you into all truth.] Unto all truth necessary to your apostolical office, the instruction of mankind and the good government of the Church. Dr. Trapp. 13.—that they might have my joy &c.] That they may have the joy which I have promised them (chap. xv. 11.) fulfilled in themselves by the presence of the Spirit, whose fruits are joy and peace. Dr. Whitby. "My joy," the joy of which I am the object, the joy which they will derive from Me. Dr. Campbell. 14. He shall glorify me.] By enabling you to work miracles, and to foretell future events, and by leading you to all evangelical truths; and by the conversion both of Jews and Gentiles. Abp. Newcome. 15.—from the evil.] From the evil men of this world, and from Satan the prince of the world, who will endeavour by persecutions to suppress the truth, and destroy or discourage the preachers of it. Dr. Whitby. 16. — ye shall not see me.] Because I shall be taken from you by death; and again, after My resurrection, ye shall see Me, though but for a little while, because I must ascend up into heaven. Dr. Whitby, Dean Stanhope. He intimates that He should disappear from them at His death, during three days, and again appear to them after His resurrection, at intervals, during forty days, until His ascension, when they should see Him no more on earth. Dr. Hales. Or our Lord's words may refer to the time of His ascension, as the time when they should not see Him personally any more; but they should afterwards see Him in the influences and gift of His Holy Spirit. Dr. Lightfoot. 17. Sanctify them through thy truth: &c.] Consecrate and prepare them for the ministry of Thy most true and holy word. Bp. Mann. 19.—for their sakes I sanctify myself,] I devote and offer up My life to Thee for their sakes, that they also may be ready to die for the truth. Bp. Mann. 20. — ye shall weep and lament, &c.] The sufferings Prayer in Christ's name is acceptable to God. Anno DOMINI 33. the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. 20, 21. Neither pray I for these alone, &c.] Neither pray I for these My Apostles only, but for all others also, who shall by their preaching be at any time converted to Thy true religion; that, as I am in Thee and Thou in Me, so they shall all be united to Me and to one another, by one holy and indissoluble bond of faith and charity, becoming eminent examples of holiness and piety, so as to convince the world of the excellency of their religion, and force men to acknowledge its truth and Divine authority. Dr. S. Clarke. 22. — I will see you again.] How reviving was the accomplishment of this promise to His disciples, when, on returning from His empty tomb, they found all their hopes alive again, their faith confirmed, and their courage rendered invincible, in the sight and enjoyment of their Master! But, if the continuance of this for forty days could inspire so just a joy, what raptures and transports must possess all the faithful, when they shall attain the end of their faith; when they shall see, and dwell, and converse, and reign, with their dear Lord for ever; when their bodies shall be glorified, this vail of flesh and frailty drawn away; when faith and hope shall cease, and be swallowed up in fruition, when they shall be drawn into the likeness of God, and see Him as He is! Dean Stanhope. — your joy no man taketh from you.] Of the joys of the present life we have but a slippery hold; and, were they more substantial than they really are, yet the pleasure in them must be damped by the melancholy prospect that they will one day forsake us, and we know not how soon they may. But the joys promised by our Lord to His faithful followers, as they are true and solid, so are they eternal, without interruption, without conclusion, liable to no decays of nature, no wastings of time; nothing without to destroy them, nothing within to diminish or impair them; subject only to the will of the Almighty Giver, and given by Him never to be taken back. Dean Stanhope. 23. — in that day ye shall ask me nothing.] "In that day," when that Spirit shall have come, and shall have taught you all things, and satisfied all your doubts, ye name: and I say not unto you, that I will pray the Father for you: 24. — that your joy may be full.] That your joy, which will begin at My appearing to you again after My death, may be completed by the wonderful success and efficacy of your own ministry. Dr. S. Clarke. 25. — in proverbs:] In parables and allusions. Bp. Mann. In general and less distinct expressions, as to the nature and extent of My kingdom. Abp. Newcome. — the time cometh, &c.] The time draws near, when your prejudices will be removed, and your capacities enlarged; and then I will inform you of the will of God more plainly and perfectly. Bp. Mann. 26. — ye shall ask in my name:] Ye have another motive for prayer in My name, besides the certainty and prevalence of My intercession, the goodness of the Father, which leads Him to love you, "because ye have loved Me," &c. Abp. Newcome. 30. Now are we sure that thou knowest all things,] Inasmuch as Thou knowest our secret whispering was amongst ourselves; and so "needest not that any man should ask Thee;" Thou knowest all that men desire unasked; by this we more firmly "believe that Thou camest forth from God." Dr. Whitby. 32. Behold, the hour cometh, &c.] Be not too confident. Alas! ye know not how soon your strength may be severely tried. Bp. Mann. — because the Father is with me.] Though forsaken by all of you, I shall have the support of My heavenly Father's presence. Bp. Mann. 33. — that in me ye might have peace.] That ye might be supplied with matter of consolation and firmness, from the consideration of My having told you before what distresses will befall you, and how they will finally terminate in triumph. Ye must indeed expect to meet Anno DOMINI 33. b Matt. 26. 31. home. Christ prayeth to his Father to glorify him. Anno DOMINI 33. peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. # CHAP. XVII. Chap. XVIII. ver. 1.—he went forth] From the guest-chamber, in which He had partaken of the pass-over with His disciples. Abp. Newcome. For further notes on this chapter, see Matt. xxvi. and xxvii. —the brook Cedron,] The name Cedron signifies dark or black; and the brook is thought to have been thus called, either from its running through a dark shady valley, or from the blackness of its water, caused by its receiving all the drains of the city. Calmet. —where was a garden,] The garden of Gethsemane. 3.—having received a band] Of Roman soldiers. During the passover feast, the governor of Judas used to station a party of soldiers before the temple to prevent disorder. On this occasion, a portion of these were employed to support Judas. Beausole. 21.—that they also may be one] One in affection, and in co-operation for the advancement of truth and goodness. Abp. Newcome. Let us here observe, that our Saviour not only prays for His Apostles, but also for all such as should believe in Him, and should receive their preaching. Hence we perceive how dear the faithful are to Christ, and how anxiously He desires to make them partakers of that glory which He now enjoys. Osterwald. 22.—the glory] The power of doing mighty works for the confirmation of their doctrine and the manifestation of Thy glory. Drs. S. Clarke and Whitby. 23.—be made perfect in one:] In one spirit, working in them as it did in Me. Dr. Whitby. 24.—I will that they also, &c.] I desire that all those who have heartily embraced and sincerely obeyed the doctrines I have taught, may be made by Thee partakers of the same happiness with Myself, and exalted to behold the incomprehensible glory with which Thou didst invest Me in Thy eternal love before the foundation of the world. Dr. S. Clarke. 25.—that the love wherewith &c.] That Thou mayest love them as being Thy sons by adoption, so as to make them partakers of an eternal inheritance, Rom. viii. 17; and so as to fill them with Thy Spirit, Gal. iv. 6; and, raising them from the dead, mayest crown them with eternal glory. Dr. Whitby. Our blessed High Priest fulfilled all righteousness from the beginning to the end of His sacred function, Matt. iii. 15. As Aaron, the first Jewish high priest, was anointed at his consecration, (Exod xxix. 4—7,) so Christ was consecrated to be the world's High Priest at His baptism, when He was washed in water and anointed with the Holy Spirit descending from heaven, and resting visibly on His head, Ps. xlv. 7; Heb. i. 9; Acts x. 38. And, as the Jewish high priest, on the day of atonement, was required to make annual intercession for himself, for his household, the priests and Levites, and for the whole nation, (Lev. xvi. 17,) so our all-sufi- the love wherewith thou hast loved me may be in them, and I in them. # CHAP. XVIII. — And when he had said this, he went out &c.] Pilate, satisfied of the innocence of Jesus, waits for no answer to an inquiry, which, in the exercise of His judicial office, did not concern him. — I find in him no fault at all.] I cannot find that He has done any thing which is worthy of death. Dr. Clarke. 4.—knowing all things that should come upon him,] That is, having a full knowledge of all which was to befall Him. Bp. Mann. The officers fall to the ground. Peter denieth Christ. Anno DOMINI 23. went forth, and said unto them, Whom seek ye? 6. — they went backward, and fell &c.] Such was the majesty with which He spake, and so great the Divine power which accompanied His words. Dr. S. Clarke. 6. — Take ye him, and crucify him.] He tells them that, if they were determined to crucify Him, they must do it at their own peril, for that he could not condemn a man without a fault. Dr. Whitby. 7. — by our law he ought to die.] They allude either to the law against false prophets, Deut. xviii. 20, or rather to that against blasphemy, Lev. xxiv. 16. The other Evangelists specially relate that He was charged with blasphemy, for confessing that He was the Son of God. Dr. Whitby. — because he made himself the Son of God.] Thus it appears that our Lord suffered death according to the Jewish law, as a blasphemer, because, avowing Himself to be the Son of God, He was clearly under- stood to represent Himself as equal with God. This sufficiently proves that the Jews understood the title of "the Son of God," in the sense of absolute divinity. Bp. Tomline. 8. — let these go their way:] These My disciples. We should well observe our Saviour's love to His disciples: He is anxious for their safety, while He voluntarily exposes His own life to the malice of His enemies. Bp. Mann. 8. — was the more afraid.] Was the more afraid to crucify Him, not knowing who this person might at last appear to be, about whom so many reports were spread, and against whom the Jews argued so inconsistently. Dr. S. Clarke. 9. That the saying might be fulfilled.] By this means that speech of His at chap. xvii. 12, 15, had another, besides the ordinary, completion, that no one of His disciples was cut off with Him. Dr. Hammond. 11. — the cup] See note at Matt. xx. 22. 11. — Thou couldest have no power &c.] I could easily secure Myself, and thou couldest have no power to hurt Me, were it not My Father's will, that, for great and wise reasons, I should at this time submit to be delivered to you by the envy and malice of the Jews. But, since thus it is, and they urge thee with so much vehemence to cause Me to be put to death, thy sin in yielding to their importunity is not so great as theirs, who, out of mere malice, and against the greatest means of knowledge, clamour against Me as a malefactor, and urge thee to pass sentence upon Me. Dr. S. Clarke. 12. — thou art not Cesar's friend.] This allegation had the greatest effect on Pilate, because, as historians relate, Tiberius Cesar, who was then the Roman emperor, was most jealous of any opposition to his government, and punished with death all political crimes; Pilate therefore durst not venture that any such charge should be laid against him by the Jews. Dr. Whitby. 13. — to Annas first; &c.] See note at Luke iii. 2. 14. — that one man should die] See the speech of Caiaphas at chap. xi. 50. 15. — so did another disciple:] By some supposed to be St. John himself, (Dr. Hammond,) by others thought rather to be some inhabitant of Jerusalem. Grotius. 16. — her that kept the door.] It was customary with the Hebrews to have female doorkeepers. Grotius. 18. — for it was cold:] Even snow and frost have been known to take place in Judea about the season of the passover. Biddulph, the English traveller, speaks of heavy cold dews which sometimes chilled the air at that season of the year: and it was now the middle of the night. Dr. Lightfoot. Bp. Pocock also mentions that, in the night of the 8th of May, a time of year much later than the passover, when he was entertained by the Sheikh of Sephourg, a place in Galilee, a fire was made for them to sit by, in a small ruined building. Harner. 23. — If I have spoken evil,] If there is any evil in the speech which I have now uttered, accuse Me and prove it: but if not, why dost thou smite Me? Dr. Hammond. Christ's arraignment before Pilate. Anno DOMINI 53. 23. 40. — Now Barabbas was a robber.] See note at Matt. xxvii. 16. Chap. XIX. ver. 1. Then Pilate therefore &c.] See further notes on the contents of this chapter at Matt. xxvii. 13. — in the Hebrew, Gabbatha.] In the mixture of Syrisack and Childee, which was then the common language of the Jews. 14. — the preparation] That is, the day before the sabbath in the passover week, as is explained at Mark xv. 42. — and about the sixth hour.] St. Mark, at chap. xv. 25, says, "It was the third hour, and they crucified Him." To explain this seeming difference in the time of the day at which our Lord was crucified, it must be observed, that, amongst the Jews, as the night was divided into four watches, so the day from sunrise to sunset was marked by four principal portions, that of the third, (hour,) the sixth, the ninth, and the twelfth; so that, whatever happened between the third and the sixth hours, however near the conclusion of that division, was reckoned to belong to the third hour. Thus in the case of the crucifixion, St. John mentions that it took place "about the sixth hour," or noon; that is, probably, a short time before it: and this St. Mark calls the third hour, because it was in that portion of the day which was named from the third hour. Bp. Mann, Dr. Hammond. 17. — bearing his cross] See note at Matt. xxvii. 32. 20. — it was written in Hebrew, and Greek, and Latin.] That it was usual about this time to set up publick notices in different languages, is gathered from the account which Josephus gives of an expostulatory message from Titus to the Jews, when the city was almost in his hands, in which he says, Did he not erect pillars with inscriptions on them, in the Greek and in our language? Archdeacon Paley. 21. — Write not, The King of the Jews;] They probably deemed this title an affront to their nation, as it implied that they had such a King. Perhaps Pilate intended it by way of contempt of them, as they had urged him to crucify Jesus, so much against his own inclination. Grotius. 22. — What I have written I have written.] A common mode of expression among the Jews; implying that the thing is done, and cannot be recalled. Dr. Lightfoot. 23. — the soldiers, — took his garments,] The Roman soldiers, being the executioners, had a right to His garments. Grotius. 24. — that the scripture might be &c.] Thus Ps. xxii. 18. was literally fulfilled. 25. — there stood by the cross of Jesus his mother,] She stood in speechless sorrow, paying the last sad duty of natural tenderness to Her Divine Son; and now experiencing herself the full accomplishment of Simeon's prediction, delivered in the fulness of joy at His nativity, "Yes, a sword shall pierce through Thy own soul," as it must have done with the keenest edge, when she saw Him set up as a sign or spectacle of publick ignominy, and heard Him spoken against and blasphemed as a false Christ, or false prophet. Dr. Hales. — Mary, the wife of Cleophas,] The mother of James the Less, Mark xv. 40, whose father was Alpheus or Cleophas, Matt. x. 3. Dr. Whitby. 26. — the disciple — whom he loved,] St. John, the writer of this Gospel. — Woman, behold thy son!] As if He had said, This man, now that thou art deprived of thy Son, shall be to thee instead of a son, and shall cherish and provide for thee. Dr. Lightfoot. — behold thy son!] Behold one who will take care of thee as if he were thy son. Dr. Whitby. X Christ dieth. His side is pierced. Anno DOMINI 33. Ps. 69. 21. 36, 37. For these things were done, &c.] These cir- Mary cometh to the sepulchre: so do Peter and John.  saith, "They shall look on him whom they pierced. 39. — about an hundred pound weight.] According to Josephus, it was the custom of the Jews to employ large quantities of spices for embalming a dead body, when they wished to shew particular respect to the person deceased. Bp. Pearce. Our Lord alludes to this ceremony of His burial at Matt. xxvi. 12. Bp. Mann. Chap. XX. ver. 1.—cometh Mary Magdalene] With whom were Salome, and Joanna, and Mary the wife of Cleophas. See Matt. xxviii. 1; Mark xvi. 1; Luke xxiv. 10. Bp. Pearce. For this chapter, see further notes at Matt. xxviii.: Mark xvi. — the stone taken away] The circumstance of the placing the stone at the door of the sepulchre is not mentioned by St. John, but only by the other Evange- to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. —blessed are they that have not seen, and yet &c.] These words are plainly comparative, expressing the greater blessedness of those who with less light find the way of truth, and with fewer helps and assistance do what is right. Yet it is very evident this is to be understood only of those who in all other respects are in like circumstances, and of whom are required the like instances of duty. It is not meant, that all who have believed without seeing, have on the whole the advantage over those who have believed on the evidence of might; but, so far only as their circumstances are in other respects equal, is the blessedness greater of those who have believed without seeing. Dr. S. Clarke. The Divine wisdom saw it expedient to suffer the Apostles to doubt, for the greater confirmation of the faith. And He managed those doubts so, that no circumstance should be wanting at last to prove His resurrection. Though He let them into those proofs by degrees as they were able to bear them, yet He did it so artificially that every fresh instance confirmed, and added something to, those that went before. The empty sepulchre confirmed the women's report; Christ's appearance to Mary Magdalene shewed He was alive; that to the disciples at Emmaus proved that it was at least the Spirit of Christ, by expounding the prophecies and breaking of bread; that to the eleven shewed the reality of His body; the conviction given to St. Thomas, proved it the selfsame body that had been crucified; and that miracle of the fishes, (John xxi. 6,) argued the same Divine nature, still united to the same body. So that, though there were many proofs, yet none of them were superfluous. Every one hath something new, and peculiarly its own; and altogether are a demonstration so full and satisfactory of the same Christ, the same God and man in one person, returned from the dead, that we have great reason to praise God for suffering the disciples to doubt so much and so long; since by their not believing "because they had seen," there is the greater assurance afforded to us, "who have not seen, and yet have believed." Dean Stanhope. The resurrection of our Lord was the accomplishment both of the ancient prophecies and of His own prediction; a declaration on the part of God, that the great atonement was accepted; an attestation to the truth of His doctrines, and of His high pretensions; a confirmation of the hopes of His followers, which renders it no less unreasonable to doubt of the ultimate completion of His largest promises, than it would have been to entertain any hopes, if His promises had actually been found to fail in so important an instance. We have reason therefore to be thankful, that, in the first preaching of the Gospel, Providence ordained that a fact of such importance should be accompanied with irresistible evidence. Bp. Horsley. He maketh himself known by a great draught of fishes. Anno DOMINI 33. AFTER these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. Chap. XXI. ver. 1.—at the sea of Tiberias.] In Galilee, where He had promised, Matt. xxviii. 10, that they should see Him. 2.—and two other of his disciples.] Perhaps two of the inferior disciples, among the number of the seventy. Grotius. Or they may have been St. Philip and St. Andrew. Dr. Lightfoot. 3.—I go a fishing.] Want of occupation was disreputable among the Jews; and probably the Apostles were obliged, now that their Master was departed, to have recourse to their trades, as a means of livelihood. Grotius. 5. Then Jesus saith unto them, Children &c.] Our Lord addresses them as His children, and speaks to them with affection and authority, as a Father and a Master, giving them cause to suspect that He was no ordinary person, though unknown, and to make them the more ready to obey His orders. Dr. Jortin. 7.—saith unto Peter, It is the Lord.] He had good reason so to think, both on account of the miraculous draught, and because Christ had wrought the very same miracle once before in behalf of him and of some of the disciples now present. See Luke v. 4—9. Dr. Jortin. —(for he was naked,) and did cast &c.] The expression "naked" was applied to the Jews when they had on them only their inner garment. See the note on Job xxii. 6. St. Peter cast himself into the sea, from impatience and eagerness to go to Christ as soon as possible. Bp. Mann. It is probable that, on account of the shallowness of the water, the vessel could not be drawn close to the shore. 8. — he saw, and believed.] Believed the report of Mary Magdalene, that the body was taken away, ver. 2. Dr. Campbell. Believed that the body was taken away out of the sepulchre, as Mary Magdalene had said, ver. 2, of which, until then, they doubted. As to His resurrection, ver. 9, they had no expectation of it, although foretold in the Scriptures. Bp. Mann. 9. For as yet they knew not the Scripture, &c.] That is, they did not understand from the Prophets, that the Messiah was to rise again from the dead; being, on the contrary, persuaded that those very Prophets had foretold the Messiah should not die, but abide for ever. West. 10. — unto their own home.] To the house where they and the other disciples were used to lodge, or at least to assemble themselves; for, on that evening, Jesus found them assembled together, ver. 19. Bp. Pearce. 11. But Mary stood] Mary Magdalene, to whom, as St. Mark relates, chap. xvi. 9, our Lord first appeared. See ver. 16. Bp. Pearce. X 2 Christ appeareth to his disciples. Anno DOMINI 33. 11.—full of great fishes.] Modern travellers have found that the sea of Tiberias abounds in fish, some of them very large. Harmer. 12.—and dine.] The word here used applies to the morning meal: the Apostles had been fishing during the night, and it was now morning, ver. 3, 4. Grotius. —And none of the disciples durst ask him.] None of them dared to ask Him, well knowing, both by the miracle and by His whole behaviour, that it could be no other than Jesus. Dr. S. Clarke. 14.—the third time that Jesus shewed himself] The third time that He shewed Himself to the disciples collectively; the two former instances being related by St. John at chap. xx. 19, 26. These are all the appearances after His resurrection which St. John has recorded. Dr. Lightfoot, Bp. Pearce. 15. — supposing him to be the gardener.] There probably was not sufficient daylight to enable her to see distinctly. Bp. Pearce. — I will take him away.] Will carry Him to His grave again, or provide some other burying-place for Him. Dr. Hammond. 15.—lovest thou me more than these?] More than these My disciples do, who are here present. Christ's words may thus be interpreted—Thou didst say to Me, on the night when I was betrayed, Although all Thy disciples should forsake Thee, yet will not I; I will live and die with Thee: which was in effect to pretend that thou didst love Me more than they; and now thou hast hastened before them all to come to Me through the sea; I ask thee therefore, Dost thou indeed love Me more than these My disciples love Me! Dr. Jortin. —thou knowest that I love thee.] He would not presume to say, I love Thee more than these, for he remembered his own former weakness; but he affirmed that he did indeed sincerely love Christ. Dr. Jortin. Christ's repeated charge to Peter. He foretelleth him of his death. Anno DOMINI 33. 16.—Feed my sheep.] Express thy love to Me by thy care of the flock committed to thy charge. Dr. S. Clarke. Some persons have argued from these words of our Saviour, in favour of the supremacy of St. Peter above the rest of the Apostles. But such an opinion is altogether groundless. For, if our Lord used these words with a view of commanding St. Peter to feed all His sheep and lambs without any exception, it is certain that he was wanting in his duty, for he never exercised any acts of supremacy over the rest of the Apostles; on the contrary, when sent by them, he obeyed, Acts viii. 14; and, when reproved by St. Paul, he held his peace; and was so far from feeding all the sheep of Christ, that he never fed any of the province of St. Paul. Dr. Whitby. 17. — Touch me not; for &c.] Be not solicitous to touch or hold Me now; thou wilt have sufficient time to converse with Me, and be assured of the reality of My resurrection; for I shall not immediately ascend, but shall stay some time with you here on earth. Dr. Whitby, Mary, and the other women who were with her, endeavoured to hold Jesus by the feet, (Matt. xxviii. 9,) fearing probably lest they might lose Him again. But He comforts them by saying, that He should not leave them very soon, but would give them several opportunities of seeing Him before His ascension into heaven. Bp. Mann. — say unto them, I ascend unto my Father, &c.] These words, "I ascend," &c. plainly refer to a conversation He had with them before He was betrayed, in which He told them He should go to His Father, &c. By these words, therefore, they were not only reminded of another prediction of His, but were called upon to expect the great things which were to be the consequence of His going to the Father; namely, the coming of the Comforter, a power of working miracles, and, what would be an earnest of all these things, the joy of seeing Him again; all which He had promised them in the conversation alluded to in this message, John xiv. West. Or the words may be considered as relating to our Lord's promise, that He would not leave them comfortless, and that He would send them another Comforter. Mary's mind was perhaps intent on this promise, when she fell at His feet: on which He said, I must first ascend to My Father before I can bestow upon you these things which I have promised; do not therefore now touch Me and detain Me, from any expectation of that kind; but wait rather for My ascension, and go and tell the same things to My brethren for their encouragement. Dr. Lightfoot. 17.—Peter was grieved because he said unto him the third time, &c.] He was grieved at this threefold repetition, which looked as if Christ distrusted his sincerity, or foresaw his falling once more from his duty; and therefore he now answered with greater fervency. Our Lord here conveyed a rebuke for his threefold denial of his Master, and St. Peter could not fail so to understand it; but, though he was disquieted and afflicted at it, yet he saw plainly that it was not the angry upbraiding of an offended Master, who intended to take a final leave of an old servant, and to employ him no more; but that it was a most gentle, indirect reprimand, mixed with much tenderness and kindness, and a sure indication that his fall was forgiven him, and that he was reinstated in full favour and trust, since Christ not only thus inquired into the sincerity of his love, but laid upon him a threefold command to feed His flock. Dr. Jortin. 18.—When thou wast young.] Now when thou art young; that is, active, and comparatively not old. There is an allusion to what had just happened in St. Peter's eagerness to come to our Saviour, and girding himself to walk through the sea. Orotus. —thou shalt stretch forth thy hands, &c.] Thou shalt be girt and bound against thy will, and with thy hands stretched out shalt be fastened to the cross. This, accordingly, happened to St. Peter a short time before the destruction of Jerusalem, and above thirty years after the time when this was spoken, in the reign of Nero. Bp. Mann. 19. — Peace be unto you.] An usual form of salutation. 19.—by what death he should glorify God.] Should finally suffer martyrdom for the glory of God, and for a testimony of the truth of the religion of Christ. Dr. S. Clarke. —Follow me.] That is, thou shalt follow Me in sufferings, as before thou didst in discipleship. Dr. Hammond. 20. — shewed unto them his hands and his side.] To convince them that it was His very person, and His real human body, which they saw. See Luke xxiv. 37—40. Dean Stanhope. 20.—seeth the disciple whom &c.] Meaning St. John himself. 21. — so send I you.] Not only to preach in My name, as I did in His; but, as He anointed Me to My office by baptizing Me with the Holy Ghost, Luke iv. 18; John x. 36; so will I baptize you also with the Holy Ghost sent down from heaven, Luke xxiv. 49; and thus anoint you to your office, 2 Cor. i. 21, 22; in testimony of this, I now say unto you, ver. 22, "Receive ye the Holy Ghost," and will soon after My ascension send Him more plentifully upon you. Dr. Whitby. Our Lord here invests the Apostles with as ample powers of preaching the Gospel themselves, and commissioning others so to do, as He Himself had been entrusted with by God the Father. Dr. Nicholl. When our Lord says that He sends the Apostles "as the Father had sent Him," He must be understood to mean, that He sends them with the same design with which He Himself came, that of doing the work, and seeking the honour of Him that sent Him; that of propagating and establishing the kingdom of the Messiah, by faith in His blessed Gospel: also, that He sends them with the same authority, so far as was necessary for compassing that design; and with the same assurances of love, protection, and gracious assistance, engaging to grant success to their labours and protection to their persons, in the same manner as the Father had done to Him. Dean Stanhope. The original of the commission by which the ministers of different orders in the Church exercise their office in the Church, is derived from God the Father, by whom our Lord was sent into the world, to mediate between God and man, as Himself also witnesseth. "As Thou hast sent Me into the world," saith He to the Father, "even so have I also sent them into the world," John xvii. 18. And to His Apostles, "As My Father hath sent Me, even so send I you." So that the whole power of erecting the Christian Church, and of governing it since it was erected, is derived from the Father. But the Person, by whom this power is immediately conferred, is the Holy Spirit. He it was, by whose anointing our Lord was invested with the mediatorial office: The incredulity of Thomas: Jesus satisfieth his doubts. Anno DOMINI 33. 22.—If I will that he tarry &c.] Jesus did not think fit to satisfy St. Peter's curiosity by a direct answer, but returned an answer which restrained it by commanding him to look well to the discharge of his own duty, without troubling himself respecting the fate of others, which was no part of his concern. Dean Stanhope. —till I come.] Meaning, till I come to destroy the city and nation of the Jews. Dr. Lightfoot. —what is that to thee? follow thou me.] As if He had said, Instead of busying thyself in those inquiries which are beyond thy sphere, and do not belong to thee, obey My precepts and imitate My example, and then thou wilt be sure of doing right, for thy whole duty consists in this, and in nothing else. Dean Tucker. The inquiry of St. Peter was innocent, and there is no reason to suppose that our Lord was angry with him for making it, but He was willing to take this opportunity, according to His custom on other occasions, of inculcating on St. Peter his own duty, and of discouraging needless curiosity about the affairs of other men. What was innocent in St. Peter in the present case, and may in numberless instances be innocent in any man, is yet a matter which may grow into a vice, and, by becoming a habit, may lead to things very detrimental to a right temper and disposition of mind. Dr. S. Clarke. 23. Then went this saying &c.] From this ambiguous manner of our Lord's expressing Himself, some of the disciples imagined that St. John would never die, but he found among those that would be alive at Christ's second coming. See 1 Cor. xv. 51, 52; 1 Thess. iv. 17. Whereas the real meaning of His words is, that this disciple would survive the destruction of Jerusalem, which in various passages of Scripture is called the coming of our Lord, being a most eminent judgment and evidence of His truth and power. See Matt. xxiv. 27, 37. Dean Stanhope. St. John, living till the reign of Trajan, survived 26. — after eight days] Thus the Jews express a week. As our Lord had risen and appeared to the Apostles on the first day of the week, they seem thus early to have devoted that day peculiarly to His solemn worship, Acts xx. 7; 1 Cor. xvi. 2. Dr. Hammond, Grotina. — the doors being shut.] "For fear of the Jews," as at ver. 19. Dr. Lightfoot. 26.—My Lord and my God.] I acknowledge that Thou art my very Lord and Master; and that this is an evidence to me, that Thou art the Almighty God of heaven. Dr. Hammond. It should be observed, that our Saviour does not censure St. Thomas, when he, on being convinced of His resurrection, exclaims, "My Lord and my God." By allowing Himself, therefore, to be called God, He admits that the name was justly applied to Him. Bp. Tomlins. The means employed by our Lord to remove the unbelief of St. Thomas, drew from him this noble confession; in which he not only acknowledged Jesus to be the Messiah, the very same Lord to whom he had been a servant and companion during His ministry, but he moreover owned His Divine nature, and drew the consequence to himself, which St. Paul did afterwards to the Romans, (Rom. i. 4,) that the resurrection of Jesus from the dead, and the power He exerted in it, did abundantly declare Him to be the very Son of God. So mighty a change do we find in this Apostle, that he now adores and admires as the Almighty and everliving God, Him whom he could not be prevailed upon, so lately, to believe to be any other than a deceased and merely human being. Dean Stanhope. This is the most signal and important confession of faith in Christ to be found in the Gospels. It clearly and distinctly recognizes His proper sovereignty and Divinity, as our immediate Lord or Governour, Ps. xvii. 28; and our future Judge or mighty God. Dr. Hales. 27. — Reach hither thy finger, &c.] Let us observe and admire the marvellous love and condescension of our blessed Saviour, who thus stooped to the infirmities of the doubting disciple, and would not give him over to his unbelief, though that unbelief was most unreasonable. He had already convinced the other Apostles Jesus satisfieth the doubts of Thomas. Anno DOMINI II. 29.—because thou hast seen me.] Thy faith would have been more excellent, if, without such demonstrative evidence, thou hadst believed; and such is their faith, who have believed without it. Dr. Hammond. Jesus, in whom dignity and mildness were mixed in the most accurate proportion, spares His convert the additional confusion of a reproof; but gives him instruction, suitable to the occasion, necessary for himself, and useful to all the world ever after; that no great virtue could be shown by the mere admission of evidence which could scarcely be resisted, and consequently that no great recompense could be expected for it; but that the preserving a mind, open to embrace, and careful to seek after, such lower degrees of evidence, and less obvious kinds of it as our heavenly might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. Anno DOMINI II. # CHAP. XXI.