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He shews the secret designs


of the Jews against him.

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A. N.4983. of the doctrine, whether it be of God, 20 The people answered and said,
. Olymp. or whether I speak of myself.

Thou hast a devil: who goeth about An Olymp. 18 *He that speaketh of himself seek to kill thee? eth his own glory: but he that seeketli his glory 21 Jesus answered and said unto them, I have that sent him, the same is true, and no unright- done one work, and ye all marvel. . eousness is in him.

22 · Moses therefore gave unto you circum-19 "Did not Moses give you the law, and yet cision ; (not because it is of Moses, ' but of the none of you keepeth the law? Why go ye fathers ;) and ye on the sabbath day circumcise about to kill me?

a man.

*Ch. 5. 41. & 8. 50. —Exod. 24. 3. Deut. 33. 4. John 1. 17.

Acts 7. 38.

© Matt. 12. 11. Mark 3. 6 ch. 5 16, 18. & 10. 31, 39. & 11. 53.dch.

8. 48, 53, & 10. 20.- Lev. 12. 3.-- Gen, 17. 10.

sum and substance of niy preaching is, That men shall love circumcising a child on the sabbath; how can you condemn God with all their heart, soul, mind, and strength, and their me for having cured one of yourselves, who has been amicted neighbour as themselves; and that this doctrine must bring thirty and eight years? If you consider my conduct with glory to God in the highest, while it produces peace and good the same eye with which you view your own, far from findwill among men : then acknowledge that God has visited you, ing any thing criminal in it, you will see much reason to give and receive me as the Messiah promised to your fathers. glory to God. Why therefore go ye about to kill me, as a

Verse 18. He that speaketh of himself, &c.] I will give you transgressor of the law, when not one of yourselves keep it? another rule, whereby you shall know whether I am from Verse 20. Thou hast a devil] The crowd who made this God or not : If I speak so as to procure my own glory, to answer, were not in the secret of the chief priests. They gratify vanity, or to secure and promote my secular interests, could not suppose, that any person desired to put him to then reject me as a deceiver and as a false prophet. But if I death, for healing a diseased man; and therefore, in their act only to promote the glory of God, to induce all men to brutish manner, they say, Thou hast a dæmon—thou art belove and obey him; if I propose nothing, but what leads to side thyself, and slanderest the people, for none of them dethe perfection of his law, and the accomplishment of its or sires to put thee to death. The Coder Cyprius (K), four dinances, you cannot help acknowledging me at least for a others, and the margin of the latter Syriac, attribute tbis antrue prophet : and if you add to this, the proofs which I have swer to the Jews, i. e. those who were seeking his life. If the giren of my mission and power, you must acknowledge me reading, therefore, of ó loudarcı, the Jews, be received instead as the mighty power of God, and the promised Messiah. of ó oxios, the multitude, it serves to shew the malice of his

And no unrighteousness is in him.) Or, there is no fulsehood enemies in a still stronger light : for, fearing lest their wish in him. So the word adoxice should be translated here; and it to put him to death might not be gratified, and that his teachis frequently used by the Septuagint for apu sheker, a lie, false- ing should prevail among the coinmon people; to ruin his hood, &c. See in Psal. lii. 3. cxix. 29, 69, 104, 163. cxliv. 8. credit, and prevent his usefulness, they give out that he was This is its meaning in Rom. ji. 8. where adıxıa, falsehood, is possessed by a dæmon; and that though he might be pitied as put in opposition to annua, truth.

a miserable man, yet be must not be attended to as a teacher Verse 19. Did not Moses give you the law, &c.] The Scribes of righteousness. Malice and envy are ever active and indeand Pharisees announced our Lord to the multitude as a de- fatigable, leaving no stone unturned, no mean imused, that ceiver, and they grounded their calumny on this, that he was they may ruin the object of their resentment. See the note not an exact observer of the law, for he had healed a man on on ver. 26, the sabbath day, chap. v. 9, 10. and consequently must be a Verse 21. I have done one work] That of curing the im.. false prophet. Now they insinuated, that the interests of re- potent man, already referred to. See chap. v. 9. ligion required him to be put to death, I. as a violator of the And ye all marvel.] Or, ye all marvel because of this. Some law; and 2. as a false prophet and deceiver of the people. I have dia touto, in connection with JavpasT!, which the comTo destroy this evil reasoning, our Lord speaks in this wise : mon pointing makes the beginning of the next verse, and If I deserve death for curing a man on the sabbath, and de- which, in our comrnon version, is translated therefore ; but siring him to carry home his bed, which you consider a vio- this word conveys no ineaning at all, in the connection in lation of the law ; you are more culpable than I am, for you which it is thus placed. Proofs of this construction, Kypke circumcise a child on the sabbath, which requires much more gives from Themistius, Strabo, and Ælian. All the eminen, bustle, and is of much less use than what I have done to the critics are on the side of this arrangement of the words. infirm. man. But if you think you do not violate the law by Verse 22. But of the fathers] That is, it came from the

Christ rindicates himself against the


accusation of having broken the law.

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23 If a man on the sabbath day 25 Then said some of them of Jeru. A. 11.405. An. Olymp. receive circumcision, that the law salem, Is not this he, whom they seek An. Oly tip.

of Moses should not be broken ; are to kill? ye angry at me, because I have made a man 26 But, lo, he speaketh boldly, and they say every whit whole on the sabbath day?

nothing unto him. “Do the rulers know indeed 24 ^ Judge not according to the appearance, that this is the very Christ? but judge righteous judgment.

27 € Howbeit we know this man whence he


a Ver. 48.--- Malt, 13. 5). Mark 6. S. Luke 4. 4.

Or, without breaking the Inw of 5. 8, 9, 16. — Deut. 1. 16,

17. Prov, 41.23. ch. 8. 15. Jam. 2. 1.

patriarchs. Circumcision was not, properly speaking, cne of to the law, not merely in the letter, but in its spirit and design. the laws of the Mozaic institution, it having been given at Learn that the law which commands men to rest on the sabfirst to Abraham, and continued among his posterity till the bath day is subordinate to the law of mercy and love, which giving of the law : Gen. xvii. 9, 10, &c.

requires them to be ever active to promote God's glory in the Ya-circumcise a man.) That is, a male child : for every comfort and salvation of their fellow-creatures; and endcarour male child was circumcised when eight days old ; and if the 10 judge of the merit or demerit of an action, not from the eiglath day after its birth happened to be a sabbath, it was ne- first impression it may make upon your prejudices, but from vertheless circumcised, that the law might not be broken, its tendency, and the motives of the person, as far as it is poswhich had enjoined the circumcision to take place at that sible for you to acquaint yourselves with them; still believing time, Lev. xii. 3. From this and several other circumstances the best, where you have no certain proof to the contrary. it is evident, that the keeping of the sabbath, even in the Verse 26. That this is the very Christ ?] In most of the strictest sense of the word, ever admitted of the works of common printed editions, aimbws, is found, the very Christ ; necessity and mercy to be done on it: and that those who did but the word is wanting in BDKLTX. twenty-two others, not perform such works on that day, when they had oppor several editions; all the Arabic, Wheelock's Persic, the Cyptie, tunity, were properly violators of cvery law, founded on the Sahidic, Armenian, Slavonic, Vulgate and all the Itala but one ; principles of mercy and justice. If the Jews had said, Why Origen, Epiphanius, Cyril, Isidore Pelusian. and Nonnus. didst thou not defer the licaling of the sick man till the en- | Grotius, Mill, Bengel, and Griesbach, decide against it. suing day? lle might have well answered. Why do ye not Bishop Pearce says, I am of opinion that this second airfas defer the circumcising of your children to the ensuing day, in this verse, should be omitted, it serming quite unnecessary, wlien the eighth day happens to be a sabbath? which is a' if not inaccurate, when the words annows eywwoxv, had just prematter of infinitely less consequence, than the restoration of ceded it. this long afflicted man.

Culmet observes that the multitude which heard our Lord Verse 23. Every uhit whole] The law of circumcision, re- at this tiine, was composed of three different classes of persons. quired the removal of a small portion of flesh, which was con- 1. The rulers, priests, and Pharisees, declared enemies of sidered a blot and reprouch among the Hebrews, because it Christ. 2. The inhabitants of Jerusalern, who knew the senconfounded them with the vations who were not in covenant timents of their rulers concerning him. 3. The strangers, with God. Christ to this, opposes the complete cure of the in- wlio from different quarters had come up to Jerusalem to the firm man, who was discased throughout his whole body: if feast, and who heard Christ attentively, being ignorant of the the one was permitted on the sabbath day, for the reason al- designs of the rulers, &c. against him. ready alleged, surely the other had stronger rea: ons to re- Our Lord addresses himself in this discourse principally to commend it.

his enemies. The strange Jews were those who were astonished Sume think that the original words, odoy ar9pxmov, should be when Christ said; ver. 20, that they sought to kill him, having translated, the whole man; and that the meaning is, that the no such design themselves, and not knowing that others liad. blessed Saviour made him whole both in body and soul. This And the Jews of Jerusalem were those who knowing the dispomakes the miracle the greater, and shews still more forcibly,sition of the rulers, and seeing Christ speak openly, no man atthe necessity of doing it without delay.

tempting to seize him, addressed each other in the foregoing Battier ap. Wets. supposes, that instead of odov, xw.oy should words; do the rulers know indeed that this is the Christ? be read-I have made a maimed man whole: but there is no imagining that the chief priests, &c. had at last been convinced countenance for this reading in any of the USS. Versions, or that Jesus was the Messiah. Fathers.

Verse 27. No man knoweth whence he is.] The generality Verse 94. Judge not according to the appearance) Attend of the people knew very well that the Messiab was to be borne

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Fle teaches in the templethe Pharisees CHAP. VII. and chief priests send officers to take him, A. M. 4033. is; but when Christ cometh, no man 31 And “many of the people believed A.M. 4033. An. Olymp. knoweth whence he is.

on him, and said, When Christ cometh, An. Olymp. 28 Then cried Jesus in the temple will he do more miracles than these as he taught, saying, · Ye both know me, and which this man hath done ? ye know whence I am: and I am not come of 32 The Pharisees heard that the people murmyself, but he that sent me is true, o whom ye mured such things concerning him; and the know not.

Pharisees and the chief priests sent officers to 29 But I know him: for I am from him, and take him. he hath sent me.

33 | Then said Jesus. unto them, Yet a little 30 ( Then they sought to take him: but while am I with you, and then I go unto him no man laid hands on him, because his hour that sent me. was not yet come:

34 Ye * shall seek me, and shall not find me :

. See ch. 8. 14. & 8. 28. & 14. 7.-bch. 5. 43. & 8. 42. ch. 5. 39. & 8. 26. Rom. 3. 4. ch. 1. 18. & 8. 55.- e Matt. 11. 27. ch. 10. 15.

f Mark 11. 18. Luke 19. 47. & 20. 19.

ver. 19. ch. 8. 37. Bver. 44. ch. 8. 20.-- Matt. 12. 23. ch. 3. 2. & 8. 3)-ich. 13. 33. & 16. 16.--- Hos. 5. 6. ch.8. 21. & 13. 33.

in Bethlehem, in the city, and of the family of David: see ver. came, according to the Attics. Nonnus confirms this reading 42. But from Isaiah liii. 8. Who shall declare his generation ? by paraphrasing the word by cànaula, I came. As the difthey probably thought that there should be something so ference between the two words lies only in the accents, and as. peculiarly mysterious in "his birth, or in the manner of his these are not found in ancient MSS. it is uncertain which way appearing, that no person could fully understand. Had they the word was understood by them: nor is the matter of much considered his miraculous conception, they would have felt moment; both words amount nearly to the same meaning, their minds relieved on this point. The Jews thought that and tõus seems too refined. the Messiah after his birth, would hide himself for some con- Verse 31. Will he do more miracles] It was the belief of siderable time; and that when be began to preach, no man the Jews, and they founded it upon Isa. xxxv. 5. that when should know where he had been hidden, and whence he had the Messiah came, he would do all kinds of miracles : and in come. The Rabbins have the following proverb: Three things order that they might have the fullest proof of the divine come unexpectedly. 1. A thing found by chance. 2. The mission of Christ, it had pleased God to cause miracles to sting of a scorpion : and 3. The Messiah. It was probably in cease for between four and five hundred years, and that John reference to the above that the people said, no man knoweth the Baptist himself had not wrought any. His miracles, whence he is. However, they might have spoken this of his therefore, were a full proof of his divine mission. parents. We know that the Messiah is to be born in Bethlehem, Verse 32. The people murmured such things] The people of the family of David: but no man can know his parents : began to be convinced that he was the Messiah, and this being therefore they rejected him : chap. vi. 42. Is not this Jesus generally whispered about, the Pharisees, &c. thought it high the son of Joseph, whose father and mother we know ? time to put him to death, lest the people should believe on

Verse 28. Ye both know me, and ye know whence 1 am] him; therefore they sent officers to take him. Perhaps they should be read interrogatively; do ye both know Verse 33. Yet a little while am I with you] As he knew me, and know whence I am ? Our Lord takes them up on that the Pharisees had designed to take and put bim to death; - their own profession, and argues from it. Since you have got and that in about six months from this time, as some conjecto much information concerning me, add this to it, to make ture, he should be crucified; he took the present opportunity it complete ; viz. that I am not come of myself; am no self-l of giving this information to the common people, who were created or self-authorized prophet; I came from God--the best disposed towards him, that they might lay their hearts to testimony of John the Baptist, the descent of the Holy Ghost, his teaching, and profit by it, while they had the privilege of the voice from heaven, the purity and excellence of my enjoying it. doctrine, and the multitude of my miracles, sufficiently attest The word autols, to them, in the beginning of this this. Now God is true who bas borne testimony to me; but wanting in BDEGHLMS, more than eighty, others, both the ye know him not, therefore it is that this testimony is disre- Syriac, later Persic, Coptic, Sahidic, Armenian, Gothic, Slavonic, garded.

Saxon, most copies of the Vulgate and the Itala. It is omitted Verse 29. But I know him : for I am from him] Instead also by Euthymius, Theophylact, Augustin, and Bede. Our of time, I um, some editions, the Syriac Hieros. read tipes, I Lord did not speak these words to the officers who came to

erse, is

Christ teaches the people and


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A. N. 4033, and where I am, thither ye cannot feast, Jesus stood and cried, saying, A. M.4063 An. Olymp. come.

"If any man thirst, let him come An. Olymp. 35 Then said the Jews among them- unto me, and drink. selves, Whither will he go, that we shall not 38 · He that believeth on me, as the scripture find him? will he go unto a the dispersed among hath said, 'out of his belly shall flow rivers of the Gentiles, and teach the Gentiles ?

living water. 36 What manner of saying is this that he 39 (* But this spake he of the Spirit, which said, Ye shall seek me, and shall not find me: they that believe on him should receive: for and where I am, thither ye cannot come? the Holy Ghost was not yet given ; because 37 In the last day, that great day of the that Jesus was not yet "glorified.)

a Isai. 11. 12. Jam. 1. 1. 1 Pet. 1. 1.

- Isai. 55. 1. ch. 6. 35. Rev. 22. 17.

_b Or, Greeks.
Le Deut. 18. 15.-

-c Lev, 23. 56.
_f Prov. 18. 4.

Isai. 12. 3. & 41. 3. ch. 4. 14.-Isai. 44. 3. Joel 2. 28. ch. 16. 7
Acts 2. 17, 33, 38.—ch. 12. 16. & 16. 7.

apprehend him, as autors here implies, but to the common the Holy Spirit; our Lord; who was the fountain whence it people, merely to shew that he was not ignorant of the designs was to proceed, called the people to himself; that by believing of the Pharisees, though they had not yet been able to put on him, they might be made partakers of that inestimable them into practice.

benefit. Verse 34. Ye shall seek me, and shall not find me! When Verse 38. He that believeth on me, as the scripture hath said] the Roman armies come against you, you will vainly seek for He who receives me as the Messiah, according to what the a deliverer. But ye shall be cut off in your sins, because ye scripture has said concerning me; my person, birth, conduct, did not believe in me, and where I am—in the kingdom of preaching, and miracles, being compared with what is written glory, ye cannot come; for nothing that is unholy shall enter there, as ascertaining the true Messiah. Out of his belly-froin into the new Jerusalem. In this, and the thirty-sixth verse his heart and soul; for in his soul shall this Spirit dwell. fiues, I am, is read by several tiples, I come, as in the twenty- Living wuter.] As a true spring is ever supplied with water ninth verse, and in these two last places the Æthiopic, Arabic, from the great deep, with which it has communication; so shall three copies of the Itala, Nonnus, and Theophylact, agree. See the soul of the genuine believer be supplied with light, life, love, the note on ver. 29.

and liberty, and all the other graces of the indwelling Spirit, Verse 35. The dispersed among the Gentiles] Or Greeks. from the indwelling Christ. The Jews frequently compare By the dispersed are meant here the Jews who were scattered the gifts and influences of the Holy Spirit to water in general through various parts of that empire which Alexander the-to rain, fountains, wells, rivers, &c. &c. The scriptures Great had founded in Greece, Syria, Egypt, and Asia Minor, abound in this metaphor. Psal. xxxvi. 9, 10. Isai. xliv. 3, 4. where the Greek language was used, and where the Jewish | Joel iii. 23. scriptures in the Greek version of the Septuagint were read. Verse 39. Was not yet given] Ardoutor, giver, is added Others suppose that the Gentiles themselves are meant- by the Codex Vaticanus (B), the Syriac, all the Persic, latter others that the ten tribes which had been long lost are here Syriac with an asterisk, three copies of the Slavonic, Vulgate, intended.

and all the Itala but tbree; and several of the primitive Verse 37. In the last day, that great day of the feast] This Fathers. The word is necessary to the completion of the was the eighth day, and was called the great day, because of sense. certain traditional observances, and not on account of any Certain measures of the Holy Spirit had been rouchsafed excellence which it derived from the original institution. On from the beginning of the world to believers and unbelievers : the seven days they professed to offer sacrifices for the seventy | but that abundant efusion of his graces, spoken of by Joel, nations of the earth, but on the eighth day they offered sacri- chap. ii. 28. which peculiarly characterized the gospel times, fices for Israel; therefore the eighth day was more highly was not granted till after the ascension of Christ. 1. Because esteemed than any of the others. It is probably to this that this Spirit in its plenitude was to come in consequence of his the Evangelist refers when he calls the last day the great day atonement; and therefore could not come till after his cruciof the feast. See the account of the feast of tabernacles in the fixion. 2. It was to supply the place of Christ to his disciples, note on ver. 2. It was probably when they went to draw and to all true believers; and therefore it was not necessary till water from the pool Siloan, and while they were pouring it after the removal of his bodily presence from among them. out at the foot of the altar, that our Lord spoke these words : See our Lord's own words; John xiv. 16–18–26. XV, 26. for as that ceremony pointed out the gracious influences of ; xvi. 7--15.

The people are divided in their


opinions concerning him.

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40 q Many of the people therefore, 45 ? Then came the officers to the A. M. 40:35. when they heard this saying, said, Of chief priests and Pharisees; and they An. Olymp. a truth this is a the Prophet.

said unto them, Why have ye not 41 Others said, “This is the Christ. But brought him? some said, Shall Christ come out of Galilee? 46 The officers answered, "Never man spake

42 4 Hath not the scripture said, That Christ like this man. cometh of the seed of David, and out of the 47 Then answered them the Pharisees, Are town of Bethlehem, where David was? ye also deceived ?

43 So there was a division among the people 48 · Have any of the rulers or of the Pharisees because of him.

believed on him? 44 And some of them would have taken 49 But this people who knoweth not the law him; but no man laid hands on him.

are cursed.

* Deut. 18. 13, 18. ch. 1. 21. & 6. 14.-och. 4. 42. & 6. 69. ver. 52. ch, 1. 46.- Ps. 152. 11. Jer. 43. 5. Mic. 5. 2. Matt. 4. 5. Luke 2. 4.

e 1 Sam. 16. 1, 4.-'ver. 9. 16. & 10. 19.-__ver. 30. Matt. 7. 29,_ich. 12. 42. Acts 6. 7. 1 Cor. 1. 20, 26. & 4. 8.

Verse 40. Of a truth this is the Prophet.] The great prophet, Verse 45. Then came the officers) They had followed liim or teacher, spoken of by Moses; Deut. xviii. 15. which they for several days seeking for a proper opportunity to seize improperly distinguished from the Messiah, ver. 41. Some on him, when they might fix some charge of sedition, &c. no doubt knew that by the prophet the Messiah was meant; | upon him; but the more they listened, the more they were but others seem to have thought that one of the ancient convinced of his innocence, purity, and consummate wisdom. prophets should be raised from the dead, and precede the Verse 46. Nerer man spuke like this man.] Though these appear ng of the Messiah.

officers had gone on the errand of their masters, they had not Verse 41 Shall Christ come out of Galilee ?] As the pro- entered into their spirit. They were sent to apprehend a phet, ha! declared that the Messiah was to come from the seditious man, and a false prophet. They came where Jesus tribe of Judah, and from the family of David, and should be taught; they found him to be a different person to the deborn in the city of Bethlehem; these Jews imagining that scription they received from their masters, and therefore did Christ had been born in Galilee, concluded that he could not not attempt to touch or molest him. No doubt they expected, be the Messiah. Had they examined the matter a little when they told their employers the truth, that they would farther, they would have found that he had his birth exactly have commended them, and acknowledged their own mistake: as the prophets had foretold : but for lack of this necessary but these simple people were not in the secret of their masters' examination, they continued in unbelief, and rejected the malice. They heard, they felt, that no man ever spoke with Lord that bought them. Many still lose their souls nearly so much grace, power, majesty, and eloquence. They had in the same way. They suffer themselves to be led away by never heard a discourse so affecting and persuasive. So, Jesus common report, and getting prejudiced against the truth, still speaks to all who are simple of heart. Ile speaks pardon refuse to give it a fair hearing, or to examine for themselves. |-he speaks holiness-he speaks salvation to all who have ear; It is on this ground that deism and irreligion have established to hear. No man ever did, or can speak as he does. He themselves, and still maintain their posts.

teaches THE TRUTH, the whole TRUTH, and nothing but the Verse 42. Where David was?] That is, where he was born ; TRUTH. 1 Sam. xvi. 1, 4. and where he was before he became king in Verse 48. Hare any of the rulersbelieved on him?] Very Israel.

few. But is this a proof that he is not of God? No, truly. Verse 43. There was division] Exorpece, a schism, they If he were of the world, the world would love its own. The were divided in sentiment, and separated into parties. This religion of Christ has been in general rejected by the rulers is the true notion of schism.

of this world. A life of mortification, self-denial, and humility, Verse 44. Would have taken him] Or, they wished to seize does not comport with the views of those who will have their him. And this they would have done, and destroyed him too portion in this life. It has ever been a inark of the truth of at that time, had they been unanimous : but their being God, that the great, the mighty, and the wise bave in general divided in opinion, ver. 43. was the cause under God, why his | rejected it. They are too much occupied with this world, to life was at that time preserved. How true are the words of attend to the concerns of the next. the prophet; the wrath of man shall pruise thee; and the Verse 49. This people] O oxios, this rabble. The com. remainder thereof thou wilt restrain. Psal. Ixxvi. 10.

mon people were treated by the Pharisees with the most soves

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