John 8 commentary

Christ neither found fault with the law, nor excused the prisoner's guilt; nor did he countenance the pretended zeal of the Pharisees. Those are self-condemned who judge others, and yet do the same thing. All who are any way called to blame the faults of others, are especially concerned to look to themselves, and keep themselves pure. In this matter Christ attended to the great work about which he came into the world, that was, to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the accused to repentance, by showing her his mercy, but the prosecutors also, by showing them their sins; they thought to insnare him, he sought to convince and convert them. He declined to meddle with the magistrate's office. Many crimes merit far more severe punishment than they meet with; but we should not leave our own work, to take that upon ourselves to which we are not called. When Christ sent her away, it was with this caution, Go, and sin no more. Those who help to save the life of a criminal, should help to save the soul with the same caution. Those are truly happy, whom Christ does not condemn. Christ's favour to us in the forgiveness of past sins should prevail with us, Go then, and sin no more.

Christ is the Light of the world. God is light, and Christ is the image of the invisible God. One sun enlightens the whole world; so does one Christ, and there needs no more. What a dark dungeon would the world be without the sun! So would it be without Jesus, by whom light came into the world. Those who follow Christ shall not walk in darkness. They shall not be left without the truths which are necessary to keep them from destroying error, and the directions in the way of duty, necessary to keep them from condemning sin.

If we knew Christ better, we should know the Father better. Those become vain in their imaginations concerning God, who will not learn of Christ. Those who know not his glory and grace, know not the Father that sent him. The time of our departure out of the world, depends upon God. Our enemies cannot hasten it any sooner, nor can our friends delay it any longer, than the time appointed of the Father. Every true believer can look up and say with pleasure, My times are in thy hand, and better there than in my own. To all God's purposes there is a time.

Those that live in unbelief, are for ever undone, if they die in unbelief. The Jews belonged to this present evil world, but Jesus was of a heavenly and Divine nature, so that his doctrine, kingdom, and blessings, would not suit their taste. But the curse of the law is done away to all that submit to the grace of the gospel. Nothing but the doctrine of Christ's grace will be an argument powerful enough, and none but the Spirit of Christ's grace will be an agent powerful enough, to turn us from sin to God; and that Spirit is given, and that doctrine is given, to work upon those only who believe in Christ. Some say, Who is this Jesus? They allow him to have been a Prophet, an excellent Teacher, and even more than a creature; but cannot acknowledge him as over all, God blessed for evermore. Will not this suffice? Jesus here answers the question. Is this to honour him as the Father? Does this admit his being the Light of the world, and the Life of men, one with the Father? All shall know by their conversion, or in their condemnation, that he always spake and did what pleased the Father, even when he claimed the highest honours to himself.

Such power attended our Lord's words, that many were convinced, and professed to believe in him. He encouraged them to attend his teaching, rely on his promises, and obey his commands, notwithstanding all temptations to evil. Thus doing, they would be his disciples truly; and by the teaching of his word and Spirit, they would learn where their hope and strength lay. Christ spoke of spiritual liberty; but carnal hearts feel no other grievances than those that molest the body, and distress their worldly affairs. Talk to them of their liberty and property, tell them of waste committed upon their lands, or damage done to their houses, and they understand you very well; but speak of the bondage of sin, captivity to Satan, and liberty by Christ; tell of wrong done to their precious souls, and the hazard of their eternal welfare, then you bring strange things to their ears. Jesus plainly reminded them, that the man who practised any sin, was, in fact, a slave to that sin, which was the case with most of them. Christ in the gospel offers us freedom, he has power to do this, and those whom Christ makes free are really so. But often we see persons disputing about liberty of every kind, while they are slaves to some sinful lust.

Our Lord opposed the proud and vain confidence of these Jews, showing that their descent from Abraham could not profit those of a contrary spirit to him. Where the word of God has no place, no good is to be expected; room is left there for all wickedness. A sick person who turns from his physician, and will take neither remedies nor food, is past hope of recovery. The truth both heals and nourishes the hearts of those who receive it. The truth taught by philosophers has not this power and effect, but only the truth of God. Those who claim the privileges of Abraham, must do Abraham's works; must be strangers and sojourners in this world; keep up the worship of God in their families, and always walk before God.

Satan prompts men to excesses by which they murder themselves and others, while what he puts into the mind tends to ruin men's souls. He is the great promoter of falsehood of every kind. He is a liar, all his temptations are carried on by his calling evil good, and good evil, and promising freedom in sin. He is the author of all lies; whom liars resemble and obey, with whom all liars shall have their portion for ever. The special lusts of the devil are spiritual wickedness, the lusts of the mind, and corrupt reasonings, pride and envy, wrath and malice, enmity to good, and enticing others to evil. By the truth, here understand the revealed will of God as to the salvation of men by Jesus Christ, the truth Christ was now preaching, and which the Jews opposed.

Observe Christ's disregard of the applause of men. those who are dead to the praises of men can bear their contempt. God will seek the honour of all who do not seek their own. In these verses we have the doctrine of the everlasting happiness of believers. We have the character of a believer; he is one that keeps the sayings of the Lord Jesus. And the privilege of a believer; he shall by no means see death for ever. Though now they cannot avoid seeing death, and tasting it also, yet they shall shortly be where it will be no more forever, Ex 14:13.

Christ and all that are his, depend upon God for honour. Men may be able to dispute about God, yet may not know him. Such as know not God, and obey not the gospel of Christ, are put together, 2Th 1:8. All who rightly know anything of Christ, earnestly desire to know more of him. Those who discern the dawn of the light of the Sun of Righteousness, wish to see his rising. “Before Abraham was, I AM.” This speaks Abraham a creature, and our Lord the Creator; well, therefore, might he make himself greater than Abraham. I AM, is the name of God, Ex 3:14; it speaks his self-existence; he is the First and the Last, ever the same, Re 1:8. Thus he was not only before Abraham, but before all worlds, Pr 8:23; Joh 1:1. As Mediator, he was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world, Re 13:8. The Lord Jesus was made of God Wisdom, Righteousness, Sanctification, and Redemption, to Adam, and Abel, and all that lived and died by faith in him, before Abraham. The Jews were about to stone Jesus for blasphemy, but he withdrew; by his miraculous power he passed through them unhurt. Let us stedfastly profess what we know and believe concerning God; and if heirs of Abraham's faith, we shall rejoice in looking forward to that day when the Saviour shall appear in glory, to the confusion of his enemies, and to complete the salvation of all who believe in him.

3. And the scribes and Pharisees bring to him. It is plain enough that this passage was unknown anciently to the Greek Churches; and some conjecture that it has been brought from some other place and inserted here. But as it has always been received by the Latin Churches, and is found in many old Greek manuscripts, and contains nothing unworthy of an Apostolic Spirit, there is no reason why we should refuse to apply it to our advantage. When the Evangelist says that the scribes brought to him a woman, he means that it was done by an agreement among them, in order to lay traps for Christ. He expressly mentions the Pharisees, because they were the chief persons in the rank of scribes In adopting this pretense for slander, they display enormous wickedness, and even their own lips accuse them; for they do not disguise that they have a plain commandment of the Law, and hence it follows that they act maliciously in putting a question as if it were a doubtful matter. But their intention was, to constrain Christ to depart from his office of preaching grace, that he might appear to be fickle and unsteady. They expressly state that adulteresses are condemned by Moses, (Leviticus 20:10,) that they may hold Christ bound by the sentence already given by the Law, for it was not lawful to acquit those whom the Law condemned; and, on the other hand, if he had consented to the Law, he might be thought to be somewhat unlike himself.

6. And Jesus stooping down. By this attitude he intended to show that he despised them. Those who conjecture that he wrote this or the other thing, in my opinion, do not understand his meaning. Nor do I approve of the ingenuity of Augustine, who thinks that in this manner the distinction between the Law and the Gospel is pointed out, because Christ did not write on tables of stone, (Exodus 31:18,) but on man, who is dust and earth. For Christ rather intended, by doing nothing, to show how unworthy they were of being heard; just as if any person, while another was speaking to him, were to draw lines on the wall, or to turn his back, or to show, by any other sign, that he was not attending to what was said. Thus in the present day, when Satan attempts, by various methods, to draw us aside from the right way of teaching, we ought disdainfully to pass by many things which he holds out to us. The Papists teaze us, to the utmost of their power, by many trifling cavils, as if they were throwing clouds into the air. If godly teachers be laboriously employed in examining each of those cavils, they will begin to weave Penelope’s web; “Ce sera toujours a recommencer;” — “they will always have to begin anew.” Dropping the classical allusion, our Author has thus conveyed the meaning to his countrymen in plain terms. All who have read Homer’s Odyssey will remember Penelope, the wife of Ulysses, and especially that part of her history to which Calvin refers, that what she wove during the day she unravelled during the night, and thus accomplished her resolution that she should be daily employed in weaving, and yet that her web should not be finished till after her husband’s return. Penelopes telam texere, to weave Penelope’s web, was a proverbial expression, which the Romans borrowed from the Greeks. — Ed. and therefore delays of this sort, which do nothing but hinder the progress of the Gospel, are wisely disregarded.

7. He who is without sin among you. He said this according to the custom of the Law; for God commanded that the witnesses should, with their own hands, put malefactors to death, according to the sentence which had been pronounced on them; that greater caution might be used in bearing testimony, (Deuteronomy 17:7.) There are many who proceed rashly to overwhelm their brother by perjury, because they do not think that they inflict a deadly wound by their tongue. And this very argument, had weight with those slanderers, desperate as they were; for no sooner do they obtain a sight of it, than they lay aside those fierce passions with which they were swelled when they came. Yet there is this difference between the injunction of the Law and the words of Christ, that in the Law God merely enjoined that they should not condemn a man with the tongue, unless they were permitted to put him to death with their own hands; but here Christ demands from the witnesses perfect innocence, so that no man ought to accuse another of crime, unless he be pure, and free from every fault. Now what he said, at that time, to a few persons, we ought to view as spoken to all, that whoever accuses another, ought to impose on himself a law of innocence; otherwise, we do not pursue wicked actions, but rather are hostile to the persons of men.

In this way, however, Christ appears to take out of the world all judicial decisions, so that no man shall dare to say that he has a right to punish crimes. For shall a single judge be found, who is not conscious of having something that is wrong? Shall a single witness be produced who is not chargeable with some fault? He appears, therefore, to forbid all witnesses to give public testimony, and all judges to occupy the judgment-seat. I reply: this is not an absolute and unlimited prohibition, by which Christ forbids sinners to do their duty in correcting the sins of others; but by this word he only reproves hypocrites, who mildly flatter themselves and their vices, but are excessively severe, and even act the part of felons, in censuring others. No man, therefore, shall be prevented by his own sins from correcting the sins of others, and even from punishing them, when it may be found necessary, provided that both in himself and in others he hate what ought to be condemned; and in addition to all this, every man ought to begin by interrogating his own conscience, and by acting both as witness and judge against himself, before he come to others. In this manner shall we, without hating men, make war with sins.

9. And being reproved by their conscience. Here we perceive how great is the power of an evil conscience. Though those wicked hypocrites intended to entrap Christ by their cavils, yet as soon as he pierces their consciences by a single word, shame puts them to flight. This is the hammer with which we must break the pride of hypocrites. They must be summoned to the judgment-seat of God. Though it is possible that the shame, with which they were struck before men, had greater influence over them than the fear of God, still it is a great matter that, of their own accord, they acknowledge themselves to be guilty, when they thus fly away as if they were confounded. It is immediately added,

Beginning from the eldest even to the last. Our attention is drawn to this circumstance, that, according as each of them surpassed the others in honorable rank, he was the more quickly moved by his condemnation. And would to God that “Pleust a Dieu que.” our scribes, who in the present day sell their labors to the Pope to make war with Christ, had at least as much modesty as those men; but they are so destitute of shame that, while they have rendered themselves infamous by every detestable crime, they glory in the fact that they are permitted to be as abominable as they choose, without being punished. We ought also to observe how widely this conviction of sin, by which the scribes were affected, differs from true repentance. For we ought to be affected by the judgment of God in such a manner, that we shall not seek a place of concealment to avoid the presence of the Judge, but rather shall go direct to Him, in order to implore his forgiveness.

Jesus was left alone. This was brought about by the Spirit of wisdom, that those wicked men, having gained nothing by tempting Christ, went away. Nor is there any reason to doubt that we shall succeed in defeating all the contrivances of our enemies, provided that we permit ourselves to be governed by the same Spirit. But it frequently happens that they gain an advantage over us, because, not attending to their snares, we are not careful to take advice, or rather, trusting to our own wisdom, we do not consider how much we need the government of the Holy Spirit. He says that Christ remained alone; not that the people, whom he was formerly teaching, had left him, but because all the scribes, who had brought the adulteress, gave him no farther annoyance. When it is said that the woman remained with Christ, let us learn by this example that there is nothing better for us than to be brought, as guilty, to his tribunal, provided that we surrender ourselves mildly and submissively to his government.

11. Neither do I condemn thee. We are not told that Christ absolutely acquitted the woman, but that he allowed her to go at liberty. Nor is this wonderful, for he did not wish to undertake any thing that did not belong to his office. He bad been sent by the Father to gather the lost sheep, (Matthew 10:6;) and, therefore, mindful of his calling, he exhorts the woman to repentance, and comforts her by a promise of grace. They who infer from this that adultery ought not to be punished with death, must, for the same reason, admit that inheritances ought not to be divided, because Christ refused to arbitrate in that matter between two brothers, (Luke 12:13.) Indeed, there will be no crime whatever that shall not be exempted from the penalties of the law, if adultery be not punished; for then the door will be thrown open for any kind of treachery, and for poisoning, and murder, and robbery. Besides, the adulteress, when she bears an unlawful child, not only robs the name of the family, but violently takes away the right of inheritance from the lawful offspring, and conveys it to strangers. But what is worst of all, the wife not only dishonors the husband to whom she had been united, but prostitutes herself to shameful wickedness, and likewise violates the sacred covenant of God, without which no holiness can continue to exist in the world.

Yet the Popish theology is, that in this passage Christ has brought to us the Law of grace, by which adulterers are freed from punishment. And though they endeavor, by every method, to efface from the minds of men the grace of God, such grace as is every where declared to us by the doctrine of the Gospel, yet in this passage alone they preach aloud the Law of grace. Why is this, but that they may pollute, with unbridled lust, almost every marriage-bed, and may escape unpunished? Truly, this is the fine fruit “Voyla la beau fruict.” which we have reaped from the diabolical system of celibacy, that they who are not permitted to marry a lawful wife can commit fornication without restraint. But let us remember that, while Christ forgives the sins of men, he does not overturn political order, or reverse the sentences and punishments appointed by the laws.

Go, and sin no more. Hence we infer what is the design of the grace of Christ. It is, that the sinner, being reconciled to God, may honor the Author of his salvation by a good and holy life. In short, by the same word of God, when forgiveness is offered to us, we are likewise called to repentance. Besides, though this exhortation looks forward to the future, still it humbles sinners by recalling to remembrance their past life.

John 8:12-14

12. Therefore Jesus spoke again to them, saying, I am the light of the world; he who followeth me shall not walk in darkness, but shall have the light of life. 13. The Pharisees therefore said to him, Thou testifiest concerning thyself, thy testimony is not true. “Ton tesmoignage n’est pas vrai; c’est a dire, n’est point digne de foy.” — “Thy testimony is not true; that is, is not worthy of credit.” 14. Jesus answered, and said to them, Though I testify concerning myself, my testimony is true: “Mon tesmoignage est vray; c’est a dire, digne de foy.” — “My testimony is true; that is, worthy of credit. for I know whence I came, and whither I go; but you know not whence I come, and whither I go.

12. I am the light of the world. Those who leave out the former narrative, which relates to the adulteress, “De la femme adultere.” connect this discourse of Christ with the sermon which he delivered on the last day of the assembly. It is a beautiful commendation of Christ, when he is called the light of the world; for, since we are all blind by nature, a remedy is offered, by which we may be freed and rescued from darkness and made partakers of the true light Nor is it only to one person or to another that this benefit is offered, for Christ declares that he is the light of the whole world; for by this universal statement he intended to remove the distinction, not only between Jews and Gentiles, but between the learned and ignorant, between persons of distinction and the common people.

But we must first ascertain what necessity there is for seeking this light; for men will never present themselves to Christ to be illuminated, until they have known both that this world is darkness, and that they themselves are altogether blind. Let us therefore know that, when the manner of obtaining this light is pointed out to us in Christ, we are all condemned for blindness, and everything else which we consider to be light is compared to darkness, and to a very dark night. For Christ does not speak of it as what belongs to him in common with others, but claims it as being peculiarly his own. Hence it follows, that out of Christ there is not even a spark of true light There may be some appearance of brightness, but it resembles lightning, which only dazzles the eyes. It must also be observed, that the power and office of illuminating is not confined to the personal presence of Christ; for though he is far removed from us with respect to his body, yet he daily sheds his light upon us, by the doctrine of the Gospel, and by the secret power of his Spirit. Yet we have not a full definition of this light, unless we learn that we are illuminated by the Gospel and by the Spirit of Christ, that we may know that the fountain of all knowledge and wisdom is hidden in him.

He who followeth me. To the doctrine he adds an exhortation, which he immediately afterwards confirms by a promise. For when we learn that all who allow themselves to be governed by Christ are out of danger of going astray, we ought to be excited to follow him, and, indeed, by stretching out his hand — as it were — he draws us to him. We ought also to be powerfully affected by so large and magnificent a promise, that they who shall direct their eyes to Christ are certain that, even in the midst of darkness, they will be preserved from going astray; and that not only for a short period, but until they have finished their course. For that is the meaning of the words used in the future tense, he shall not walk in darkness, but shall have the light of life Such is also the import of this latter clause, in which the perpetuity of life is stated in express terms. We ought not to fear, therefore, lest it leave us in the middle of the journey, for it conducts us even to life The genitive of life, in accordance with the Hebrew idiom, is employed, instead of the adjective, to denote the effect; as if he had said, the life-giving light We need not wonder that such gross darkness of errors and superstitions prevails in the world, in which there are so few that have their eyes fixed on Christ.

13. The Pharisees therefore said. They adduce as an objection what is commonly said, that no man ought to be trusted, when speaking in his own cause. For a true testimony is put for “what is lawful and worthy of credit.” In short, they mean that it is of no use for him to speak, unless he bring proof from some other quarter.

14. Though I testify concerning myself. Christ replies, that his testimony possesses sufficient credit and authority, because he is not a private person belonging to the great body of men, but holds a very different station. For when he says, that he knoweth whence he came, and whither he goeth, he thus excludes himself from the ordinary rank of men. The meaning therefore is, that every man is heard with suspicion in his own cause, and it is provided by the laws, that no man shall be believed, when he speaks for his own advantage. But this does not apply to the Son of God, who holds a rank above the whole world; for he is not reckoned as belonging to the rank of men, but has received from his Father this privilege, to reduce all men to obedience to him by a single word.

I know whence I came. By these words he declares that his origin is not from the world, but that he proceeded from God, and therefore that it would be unjust and unreasonable that his doctrine, which is Divine, should be subjected to the laws of men. But as he was at that time clothed with the form of a servant, in consequence of which they despised him on account of the mean condition of the flesh, he sends them away to the future glory of his resurrection, from which his Divinity, formerly hidden and unknown, received a clear demonstration. That intermediate condition, therefore, ought not to have prevented the Jews from submitting to God’s only ambassador, who had been formerly promised to them in the Law.

But you know not whence I came, and whither I go. He means that his glory is not at all diminished by their unbelief. Again, as he has given the same testimony to us, our faith ought to despise all the reports and slanders of wicked men; for it cannot be founded upon God without rising far above the loftiest pride of the world. But in order that we may perceive the majesty of his Gospel, we ought always to direct our eyes to the heavenly glory of the Son of God, “Du Fils de Dieu.” and to hear him speaking in the world, so as to remember whence he came, and what authority he now possesses, after having discharged his embassy. For as he humbled himself for a time, so now he is highly exalted “Aussi maintenant est-il haut eleve.” at the right hand of the Father, that every knee may bow to him, (Philippians 2:10.)

John 8:15-20

15. You judge according to the flesh; I judge no man. 16. And if I judge, my judgment is true; “Mon jugement est vray; c’est a dire, digne de foy.” — “My judgment is true; that is, worthy of credit.” for I am not alone, but I and the Father, who hath sent me. 17. It is even written in your law, that the testimony of two men is true. 18. I am one who testify concerning myself, and the Father who hath sent me testifieth concerning me. 19. They said therefore to him, Where is thy Father? Jesus answered, You neither know me nor my Father. If you had known me, you would have known my Father also. 20. These words Jesus spoke in the treasury, teaching in the temple; and no man seized him, because his hour was not yet come.

15. You judge according to the flesh. This may be explained in two ways; either that they judge according to the wicked views of the flesh, or that they judge according to the appearance of the person. For the flesh sometimes denotes the outward appearance of a man; and both meanings agree well with this passage, since wherever either the feelings of the flesh prevail, or a regard to the person regulates the judgment, neither truth nor justice dwells. But I think that the meaning will be more certain, if you contrast the flesh with the Spirit, understanding his meaning to be, that they are not lawful and competent judges, because they have not the Spirit for their guide.

I judge no man. Here, too, commentators differ. Some distinguish it thus, that he does not judge as man. Others refer it to the time, that while he was on earth, he did not undertake the office of a Judge Augustine gives both expositions, but does not decide between them. But the former distinction cannot at all apply. For this sentence contains two clauses, that Christ does not judge, and that if he judge, his judgment is solid and just, because it is divine. As to the former clause, therefore, in which he says that he does not judge, I confine it to what belongs peculiarly to this passage. For in order the more fully to convict his enemies of pride, he employs this comparison, that they unjustly assume the liberty to judge, and yet cannot condemn him, while he merely teaches and abstains from performing the office of a judge.

16. And if I judge, He adds this correction, that he may not appear entirely to surrender his right. If I judge, says he, my judgment is true, that is, it is entitled to authority. Now the authority arises from this consideration, that he does nothing but according to the commandment of the Father.

For I am not alone. This phrase amounts to an affirmative, that he is not one of the ordinary rank of men, but that he must be considered along with the office which was assigned to him by the Father. But why does he not rather make an open assertion of his Divinity, as he might truly and justly have done? The reason is, that as his Divinity was concealed under the veil of the flesh, he brings forward his Father, in whom it was more manifest. Still, the object of the discourse is, to show that all that he does and teaches ought to be accounted Divine.

17. Even in your law it is written. The argument might, at first sight, appear to be weak, because no man is received as a witness in his own cause. But we ought to remember what I have already said, that the Son of God “Le Fils de Dieu.” ought to be excluded from the ordinary number of other men, “Du nombre commun des autres hommes.” because he neither is a private individual, nor transacts his own private business. As to his distinguishing himself from his Father, by doing so he accommodates himself to the capacity of his hearers, and that on account of his office, because he was at that time a servant of the Father, from whom, therefore, he asserts that all his doctrine has proceeded.

19. Where is thy father? There can be no doubt whatever, that it was in mockery that they inquired about his Father For not only do they, with their wonted pride, treat contemptuously what he had said about the Father, but they likewise ridicule him for talking loftily about his Father, as if he had drawn his birth from heaven. By these words, therefore, they mean that they do not value so highly Christ’s Father, as to ascribe any thing to the Son on his account. And the reason why there are so many in the present day who, with daring presumption, despise Christ, is, that few consider that God has sent him.

You neither know me nor my Father. He does not deign to give them a direct reply, but in a few words reproaches them with the ignorance in which they flattered themselves. They inquired about the Father; and yet when they had the Son before their eyes, seeing, they did not see, (Matthew 13:13.) It was therefore a just punishment of their pride and wicked ingratitude, that they who despised the Son of God, who had been familiarly offered to them, never approached to the Father For how shall any mortal man ascend to the height of God, unless he be raised on high by the hand of his Son? God in Christ condescended to the mean condition of men, so as to stretch out his hand; and do not those who reject God, when he thus approaches to them, deserve to be excluded from heaven?

Let us know that the same thing is spoken to us all; for whoever aspires to know God, and does not begin with Christ, must wander — as it were — in a labyrinth; for it is not without good reason that Christ is called the image of the Father, as has been already said. Again, as all who, leaving Christ, attempt to rise to heaven, after the manner of the giants, See page 223, n. 1. are destitute of all right knowledge of God, so every man who shall direct his mind and all his senses to Christ, will be led straight to the Father. For on good grounds does God declare that,

by the mirror of the Gospel, we clearly behold God in the person of Christ, (2 Corinthians 3:18.)

And certainly it is an astonishing reward of the obedience of faith, that whosoever humbles himself before the Lord Jesus, “Quiconque s’humilie devant le Seigneur Jesus.” penetrates above all the heavens, even to those mysteries which the angels behold and adore.

20. These words spoke Jesus in the treasury. The treasury was a part of the temple where the sacred offerings were laid up. It was a much frequented place, and hence we infer that this sermon was delivered by Christ amidst a large assembly of men, so that the people had less excuse. The Evangelist likewise holds out to us the astonishing power of God in this respect, that they were constrained to endure Christ openly teaching in the temple, though but lately they sought to seize him, and put him to death. For since they held an undisputed sway in the temple, so that they ruled there with the fierceness of tyrants, they might have banished Christ from it by a single word. And when he ventured to take upon himself the office of a teacher, why do they not instantly lay violent hands on him? We see then that God caused men to hear him, and guarded him by his protection, so that those savage beasts did not touch him, though they had their throats opened to swallow him. “Combien qu’ils eussent leurs gueules ouvertes pour l’engloutir.” The Evangelist again mentions his hour, that we may learn that it is not by the will of men, but by the will of God, that we live and die.

John 8:21-24

21. Jesus therefore spake again to them, I go, and you shall seek me, and you shall die in your sin. Whither I go, you cannot come. 22. The Jews therefore said, Will he kill himself? Because he saith, Whither I go, you cannot come. 23. Then he said to them, You are from beneath, I am from above; you are of this world, I am not of this world. 24. Therefore I said to you, that you shall die in your sins; for if you do not believe that I am, you shall die in your sins.

21. I go. Perceiving that he is doing no good among these obstinate men, he threatens their destruction; and this is the end of all those who reject the Gospel. For it is not thrown uselessly into the air, but must breathe the odour either of life or of death, (2 Corinthians 2:16.) The meaning of these words amounts to this. “The wicked will at length feel how great loss they have suffered by rejecting Christ, when he freely offers himself to them. They will feel it, but it will be too late, for there will be no more room for repentance.” And to alarm them still more by showing them that their judgment is near at hand, in the first place, he says that he will soon go away, by which he means that the Gospel is preached to them only for a short time, and that if they allow this opportunity to pass away, the accepted time and the days appointed for salvation (Isaiah 49:8; 2 Corinthians 6:2) will not always last. Thus also, in the present day, when Christ knocks at our door, we ought to go immediately to meet him, lest he be wearied by our slothfulness and withdraw from us. And indeed we have learned, by many experiments in all ages, how greatly this departure of Christ is to be dreaded.

And you shall seek me. We must first ascertain in what manner the persons now spoken of sought Christ; for if they had been truly converted, they would not have sought him in vain; because he has not falsely promised that, as soon as a sinner groans, he will be ready to assist him. Christ does not mean, therefore, that they sought him by the right way of faith, but that they sought him, as men, overwhelmed by the extremity of anguish, look for deliverance on every hand. For unbelievers would desire to have God reconciled to them, but yet they do not cease to fly from him. God calls them; the approach consists in faith and repentance; but they oppose God by hardness of heart, and, overwhelmed with despair, they exclaim against him. In short, they are so far from desiring to enjoy the favor of God, that they do not give him permission to assist them, unless he deny himself, which he will never do.

In this manner, however wicked the scribes were, they would willingly have applied to themselves the redemption which had been promised by the hand of the Messiah, provided that Christ would transform himself, to suit their natural disposition. Wherefore, by these words Christ threatens and denounces to all unbelievers, that, after having despised the doctrine of the Gospel, they will be seized with such anguish, that they shall be constrained to cry to God, but their howling will be of no avail; because, as we have already said, seeking, they do not seek And this is still more plainly expressed in the next clause, when he says, you shall die in your sin; for he shows that the cause of their destruction will be, that they were disobedient and rebellious to the very last. What is the nature of their sin we shall presently see.

22. Will he kill himself? The scribes persevere not only in fearless scorn, but likewise in effrontery; for they ridicule what he had said, that they cannot follow whither he shall go; as if they had said, “If he kill himself, we acknowledge that we cannot accompany him, because we do not choose to do so.” They regarded Christ’s absence as a matter of no moment, and thought that in all respects they would gain a victory over him; and so they bid him begone wherever he pleases. Shocking stupidity! But thus does Satan infatuate the reprobate, that, intoxicated with more than brutal indifference, “Enyvrez d’une stupidite plus que brutale.” they may throw themselves into the midst of the flame of the wrath of God. Do we not in the present day behold the same rage in many who, having stupified their consciences, insolently play off their jests and buffoonery on every thing that they hear about the dreadful judgment of God? Yet it is certain that this is an affected or sardonic smile, for they are pierced inwardly with unseen wounds; but all on a sudden, like men bereft of their senses, they burst out into furious laughter.

23. You are from beneath, I am from above. As they did not deserve that he should teach them, he wished only to strike them with reproofs conveyed in few words, as in this passage he declares that they do not receive his doctrine, because they have an utter dislike of the kingdom of God. Under the words, world and beneath, he includes all that men naturally possess, and thus points out the disagreement which exists between his Gospel and the ingenuity and sagacity of the human mind; for the Gospel is heavenly wisdom, but our mind grovels on the earth. No man, therefore, will ever be qualified to become a disciple of Christ, till Christ has formed him by his Spirit. And hence it arises that faith is so seldom found in the world, because all mankind are naturally opposed and averse to Christ, except those whom he elevates by the special grace of his Holy Spirit.

24. You shall die in your sins. Having formerly employed the singular number, in your sin, he now resorts to the plural number, in your sins; but the meaning is the same, except that in the former passage he intended to point out that unbelief is the source and cause of all evils. Not that there are no other sins but unbelief, “Non pas qu’il n’y a point d’autres pechez que l’incredulite.” or that it is unbelief alone which subjects us to the condemnation of eternal death before God, as some men too extravagantly talk; but because it drives us away from Christ, and deprives us of his grace, from which we ought to expect deliverance from all our sins. That the Jews reject the medicine with obstinate malice, is their mortal disease; and hence it arises that the slaves of Satan do not cease to heap up sins on sins, and continually to bring down upon themselves fresh condemnations. And, therefore, he immediately adds, —

If you do not believe that I am. For there is no other way for lost men to recover salvation, but to betake themselves to Christ. The phrase, that I am, is emphatic; for, in order to make the meaning complete, we must supply all that the Scripture ascribes to the Messiah, and all that it bids us expect from him. But the sum and substance is — the restoration of the Church, the commencement of which is the light of faith, from which proceed righteousness and a new life. Some of the ancient writers have deduced from this passage the Divine essence of Christ; but that is a mistake, for he speaks of his office towards us. This statement is worthy of observation; for men never consider sufficiently the evils in which they are plunged; and though they are constrained to acknowledge their destruction, yet they neglect Christ, and look around them, in every direction, for useless remedies. Wherefore we ought to believe that, until the grace of Christ be manifested to deliver us, nothing but a boundless mass of all evils reigns perpetually in us. “Il n’y a qu’un amas infini de tous maux qui regne continuellement en nous.”

John 8:25-29

25. Then they said to him. Who art thou? Jesus said to them, From the beginning, “Ou, ce dont je vous parle des le commencement;” — “or, what I tell you from the beginning.” because I also speak to you. “Ou, comme aussi je vous en parle;” — “or, as also I speak of it to you.” 26. I have many things to speak and judge of you; but he who hath sent me is true, and I speak to the world those things which I have heard from him. 27. They knew not that he spoke to them of the Father. Jesus therefore said to them, 28. When you shall have exalted the Son of man, then shall you know that I am, and that I do nothing of myself; but as the Father hath taught me, I speak. 29. And he who hath sent me is with me. The Father hath not left me alone, because I always do the things which please him.

25. From the beginning. They who translate the words τὴν ἀρχὴν, as if they had been in the nominative case, I am the beginning, Ceux qui traduisent, “Je suis le commencement.” and as if Christ were here asserting his eternal Divinity, are greatly mistaken. There is no ambiguity of this sort in the Greek, but still the Greek commentators also differ as to the meaning. All of them, indeed, are agreed that a preposition must be understood; but many give to it the force of an adverb, as if Christ had said, “This ought first (τὴν ἀρχὴν) to be observed.” Some too — among whom is Chrysostom — render it continuously thus: The beginning, who also speak to you, I have many things to say and judge of you This meaning has been put into verse by Nonnus. He refers to Nonnus, a Greek writer, who rendered into hexameter verse the Gospel by John. The passage stands thus:

Ti>v su< pe>leiv kai< Cristo<v ajni>acen, o{tti par uJmi~n Ex ajrch~v ajo>rizon e]cwn nh>riqma dika>zein Kai< lale>ein

Who art thou? and Christ cried aloud, What (I say) to you from the beginning, having an innumerable multitude of things to say and judge So far as relates to τὴν ἀρχὴν, Nonnus appears to agree with Calvin; for he renders it ἐξ ἀρχη̈ς, from the beginning. — Ed But a different reading is more generally adopted, and appears to be the true one. I interpret τὴν ἀρχὴν, from the beginning; so that the meaning, in my opinion, is this: “I did not arise suddenly, but as I was formerly promised, so now I come forth publicly.” He adds,

Because I also speak to you; by which he means that he testifies plainly enough who he is, provided that they had ears. This word, ὄτι because, is not employed merely to assign a reason, as if Christ intended to prove that he was from the beginning, because he now speaks; but he asserts that there is such an agreement between his doctrine and the eternity which he has spoken of, that it ought to be reckoned an undoubted confirmation of it. It may be explained thus: “According to the beginning, that is, what I have formerly said, I now, as it were, confirm anew;” or, “And truly what I now also speak, is in accordance with the conditions made in all ages, so as to be a strong confirmation of it.”

In short, this reply consists of two clauses; for, under the word beginning, he includes an uninterrupted succession of ages, during which God had made a covenant with their fathers. When he says that he also speaks, he joins his doctrine with the ancient predictions, and shows that it depends on them. Hence it follows that the Jews had no other reason for their ignorance, than that they did not believe either the Prophets or the Gospel; for it is the same Christ that is exhibited in all of them. They pretended to be disciples of the Prophets, and to look to the eternal covenant of God; but still they rejected Christ, who had been promised from the beginning, and presented himself before them.

26. I have many things to say and judge of you. Perceiving that he is in the position of one who sings to the deaf, he pursues his discourse no farther, but only declares that God will defend that doctrine, which they despise, because he is the Author of it. “If I wished to accuse you,” says he, “your malice and wickedness supply me with ample materials; but I leave you for the present. But my Father, who committed to me the office of a teacher, will not fail to fulfill his promise; for he will always vindicate his word against the wicked and sacrilegious contempt of men.” This saying of Christ is of the same import with that of Paul,

If we deny him, he remaineth faithful, he cannot deny himself, (2 Timothy 2:13.)

In short, he threatens the judgment of God against unbelievers, who refuse to give credit to his word; and he does so on this ground, that God must inevitably defend his truth. Now this is the true firmness of faith, when we believe that God is alone sufficient to establish the authority of his doctrine, though the world should reject it. All who, relying on this doctrine, serve Christ faithfully, may fearlessly accuse the whole world of falsehood.

And I speak to the world those things which I have heard from him. He says that he utters nothing which he has not received from the Father; and this is the only confirmation of a doctrine, when the minister shows that what he speaks has proceeded from the Father. Now we know that Christ sustained, at that time, the office of a minister; and, therefore, we need not wonder, if he demands that men listen to him, because he brings to them the commandments of God. Besides, by his example he lays down a general law for the whole Church, that no man ought to be heard, unless he speak from the mouth of God. But while he lays low the wicked arrogance of those men who take upon themselves to speak without the word of God, faithful teachers, who know well the nature of their calling, are fortified and armed by him with unshaken firmness, that, under the guidance of God, they may boldly bid defiance to all mortals.

27. They did not know that he spoke to them about the Father. Hence we see how stupid those men are whose understandings are possessed by Satan. Nothing could be more plain than that they were summoned to the judgment-seat of God. But what then? They are altogether blind. This happens daily to other enemies of the Gospel; and such blindness ought to instruct us to walk with fear. “A cheminer en crainte.”

28. When you shall have exalted the Son of man. Offended at that stupidity which the Evangelist has described, Christ again declares that they do not deserve that he should open his mouth to speak to them any more. “Qu’il ouvre plus sa bouche pour leur dire rein.” “You now,” says he, “have all your senses — as it were — fascinated, and, therefore, you understand nothing of all that I say; but the time will yet come, when you shall know that a Prophet of God has lived among you, and has spoken to you.” This is the manner in which we ought to deal with wicked men; we ought expressly to summon them to the judgment-seat of God. But this knowledge, which Christ speaks of, comes too late, when the reprobate and unbelievers, “Les reprouvez et infideles.” dragged to punishment, reluctantly acknowledge that God, to whom they ought mildly to have given honor and reverence, is their Judge. For he does not promise them repentance, but declares that, after they have been struck with new and unexpressed horror at the wrath of God, they will be aroused from that sleep in which they now repose. Thus Adam’s eyes were opened, so that, overwhelmed with shame, he sought in vain for places of concealment, and ultimately was convinced that he was ruined. Yet that knowledge of Adam, which was in itself useless, turned to his advantage through the grace of God; but the reprobate, being overwhelmed with despair, have their eyes opened only for this purpose, that they may perceive their destruction. To this kind of knowledge God conducts them in a variety of ways. Sometimes it happens that, constrained by heavy afflictions, they learn that God is angry with them; sometimes, without any outward punishment, he inwardly torments them; and, at other times, he permits them to sleep until he call them out of the world.

By the term exalt Christ points out his own death. He mentions his death, in order to warn them that, though they destroy him according to the flesh, they will gain nothing by it; as if he had said, “Now you treat me with haughty scorn, while I speak to you; but ere long your wickedness will proceed farther, even so far as to put me to death. Then will you triumph, as if you had gained your wish, but within a short time you shall feel, to your utter ruin, how widely my death differs from destruction.” He employs the word exalt, in order to vex them the more. Their intention was to plunge Christ into the lowest hell. He tells them that they will be completely disappointed, and that the event will be altogether contrary to what they thus expect. He may, indeed, have intended to allude to the outward form of his death, that he was to be lifted up on the cross; but he looked chiefly to the glorious result of it, which soon afterwards followed, contrary to the expectation of all. True, indeed, in the cross itself he gained a splendid triumph over Satan, before God and the angels, by blotting out the hand-writing of sin, and cancelling the condemnation of death, (Colossians 2:14;) but it was only after that the Gospel had been preached, that this triumph began to be made known to men. The same thing which happened shortly afterwards — that Christ rose out of the grave, and ascended to heaven — is what we ought daily to expect; for, notwithstanding all the contrivances of wicked men to oppress Christ in his Church, not only will he rise in spite of them, but he will turn their wicked efforts into the means of promoting the progress of his kingdom.

That I am. I have already stated that this does not refer to Christ’s Divine essence, but to his office; which appears still more clearly from what follows, when he affirms that he does nothing but by the command of the Father; for this means, that he was sent by God, and that he performs his office faithfully.

And that I do nothing of myself. That is, I do not put myself forward, to attempt anything rashly. Again, the word speak, refers to the same thing, that is, to the office of teaching; for when Christ wishes to prove that he does nothing but by the commandment of the Father, he says that he speaks as he has been taught by Him. The meaning of the words, therefore, may be summed up thus: In the whole of these proceedings, which you condemn, no part is my own, but I only execute what God has enjoined upon me; the words which you hear from my mouth are his words, and my calling, of which He is the Author, is directed by him alone. Let us remember, however, what I have sometimes mentioned already, that these words are accommodated to the capacity of the hearers. For, since they thought that Christ was only one of the ordinary rank of men, he asserts that whatever in him is Divine is not his own; meaning that it is not of man or by man; because the Father teaches us by him, and appoints him to be the only Teacher of the Church; and for this reason he affirms that he has been taught by the Father

29. And he who hath sent me is with me. He again boasts that God, under whose guidance and authority he does every thing, will assist him, so that he shall not labor in vain and to no purpose, as if he had said, that the power of the Spirit of God accompanies his ministry. All faithful teachers ought to be endued with the same confidence, so as to entertain no doubt that the hand of God will be near them, when, with a pure conscience, they discharge such a ministry as he demands. For God does not furnish them with his word, in order that they may strike the air with an idle and useless sound, but makes his word successful by the secret efficacy of his Spirit, and at the same time guards them by his protection, that, when their enemies shall have been subdued, they may remain invincible against the whole world. And, indeed, if they judge of themselves and their own powers, they must give way every hour; so that the only method of pursuing is, to be convinced that they are supported by the hand of God.

Because I do always the things which please him. We must observe the reason why Christ declares that God is on his side, and that he will never be deprived of his assistance. It is, because he is regulated entirely by his will, and serves him in sincerity. For this is what he means by the word always, that he does not obey God only in part, but is entirely and unreservedly devoted to his service. Wherefore, if we desire to enjoy the same presence of God, our whole reason must be subjected to his authority; for if our senses hold the government in any degree, all our exertions will be fruitless, because the blessing of God will not be on them. And though for a time we may be delighted with the joyful prospect of success, yet the final result will be dismal.

The Father hath not left me alone By these words, he indirectly complains of the treachery of his nation, in which he found scarcely any that gave him their support. Yet he shows that he reckons this alone to be abundantly sufficient, that he has God to protect him. Such is the courage with which we ought to be animated in the present day, that we may not give way on account of the small number of believers; for, though the whole world be opposed to his doctrine, still we are not alone Hence, too, it is evident how foolish is the boasting of the Papists, who, while they neglect God, proudly boast of their vast numbers.

John 8:30-38

30. While he spoke these things, many believed on him. 31. Jesus therefore said to the Jews who believed on him, If you continue in my word, you shall be truly my disciples. 32. And you shall know the truth, and the truth shall make you free. 33. They answered, We are Abraham’s seed, and never were enslaved to any one; how then sayest thou, You shall be free? 34. Jesus answered them, Verily, verily, I say to you, That every man who committeth sin is the slave of sin. “Il est serf de peche.” 35. And the slave “Le serf.” remaineth not always in the house, but the son remaineth always. 36. If the Son then shall make you free, you shall be truly free. 37. I know that you are the seed of Abraham, but you seek to kill me, because my word dwelleth not in you. “Pource que ma parole n’a point de lieu en vous;” — “because my word hath no place in you.” 38. I speak what I have seen with my Father, and you do what you have seen with your father.

30. While he spoke these things. Though the Jews, at that time, almost resembled a dry and barren soil, yet God did not permit the seed of his word to be entirely lost. Thus, contrary to all hopes, and amidst so many obstructions, some fruit appears. But the Evangelist inaccurately gives the name of faith to that which was only a sort of preparation for faith For he affirms nothing higher concerning them than that they were disposed to receive the doctrine of Christ, to which also the preceding warning refers.

31. If you continue in my word. Here Christ warns them, in the first place, that it is not enough for any one to have begun well, if their progress to the end do not correspond to it; and for this reason he exhorts to perseverance in the faith those who have tasted of his doctrine. When he says that they who are firmly rooted in his word, so as to continue in him, will truly be his disciples, he means that many profess to be disciples who yet are not so in reality, and have no right to be accounted such. He distinguishes his followers from hypocrites by this mark, that they who falsely boasted of faith give way as soon as they have entered into the course, or at least in the middle of it; but believers persevere constantly to the end. If, therefore, we wish that Christ should reckon us to be his disciples, we must endeavor to persevere.

32. And you shall know the truth. He says, that they who have arrived at some knowledge of it shall know the truth True, those whom Christ addresses were as yet uneducated, and scarcely knew the first elements, and therefore we need not wonder if he promises them a more full understanding of his doctrine. But the statement is general. Wherefore, whatever progress any of us have made in the Gospel, let him know that he needs new additions. This is the reward which Christ bestows on their perseverance, that he admits them to greater familiarity with him; though in this way he does nothing more than add another gift to the former, so that no man ought to think that he is entitled to any reward. For it is he who impresses his word on our hearts by his Spirit, and it is he who daily chases away from our minds the clouds of ignorance which obscure the brightness of the Gospel. In order that the truth may be fully revealed to us, we ought sincerely and earnestly to endeavor to attain it. It is the same unvarying truth which Christ teaches his followers from the beginning to the end, but on those who were at first enlightened by him, as it were with small sparks, he at length pours a full light. Thus believers, until they have been fully confirmed, are in some measure ignorant of what they know; and yet it is not so small or obscure a knowledge of faith as not to be efficacious for salvation.

The truth shall make you free. He commends the knowledge of the Gospel from the fruit which we derive from it, or — which is the same thing — from its effect, namely, that it restores us to freedom This is an invaluable blessing. Hence it follows, that nothing is more excellent or desirable than the knowledge of the Gospel. All men feel and acknowledge that slavery is a very wretched state; and since the Gospel delivers us from it, it follows that we derive from the Gospel the treasure of a blessed life.

We must now ascertain what kind of liberty is here described by Christ, namely, that which sets us free from the tyranny of Satan, sin, and death. And if we obtain it by means of the Gospel, it is evident from this that we are by nature the slaves of sin. Next, we must ascertain what is the method of our deliverance. For so long as we are governed by our sense and by our natural disposition, we are in bondage to sin; but when the Lord regenerates us by his Spirit, he likewise makes us free, so that, loosed from the snares of Satan, we willingly obey righteousness. But regeneration proceeds from faith, and hence it is evident that freedom proceeds from the Gospel.

Let Papists now go and proudly vaunt of their free-will, but let us, who are conscious of our own slavery, glory in none but Christ our Deliverer. For the reason why the Gospel ought to be reckoned to have achieved our deliverance is, that it offers and gives us to Christ to be freed from the yoke of sin. Lastly, we ought to observe, that freedom has its degrees according to the measure of their faith; and therefore Paul, though clearly made free, still groans and longs after perfect freedom, (Romans 7:24.)

33. We are Abraham’s seed. It is uncertain if the Evangelist here introduces the same persons who formerly spoke, “Ceux-la mesmes parlans, qui parloyent auparavant.” or others. My opinion is, that they replied to Christ in a confused manner, as usually happens in a promiscuous crowd; and that this reply was made rather by despisers than by those who believed. It is a mode of expression very customary in Scripture, whenever the body of a people is mentioned, to ascribe generally to all what belongs only to a part.

Those who object that they are Abraham’s seed, and have always been free, easily inferred from the words of Christ that freedom was promised to them as to people who were slaves But they cannot endure to have it said that they, who are a holy and elect people, are reduced to slavery For of what avail was the adoption and the covenant, (Romans 9:4,) by which they were separated from other nations, but because they were accounted the children of God? They think, therefore, that they are insulted, when freedom is exhibited to them as a blessing which they do not yet possess. But it might be thought strange that they should maintain that they never were enslaved, since they had been so frequently oppressed by various tyrants, and at that time were subjected to the Roman yoke, and groaned under the heaviest burden of slavery; and hence it may be easily seen how foolish was their boasting.

Yet they had this plausible excuse, that the unjust sway of their enemies did not hinder them from continuing to be free by right. But they erred, first, in this respect, that they did not consider that the right of adoption was founded on the Mediator alone; for how comes it that Abraham’s seed is free, but because, by the extraordinary grace of the Redeemer, it is exempted from the general bondage of the human race? But there was another error less tolerable than the former, that, though they were altogether degenerate, yet they wished to be reckoned among the children of Abraham, and did not consider that it is nothing else than the regeneration of the Spirit that makes them lawful children of Abraham And indeed, it has been too common a vice in almost all ages, to refer to the origin of the flesh the extraordinary gifts of God, and to ascribe to nature those remedies which Christ bestows for correcting nature. Meanwhile, we see how all who, swelled with false confidence, flatter themselves on their condition drive away from them the grace of Christ. And yet this pride is spread over the whole world, so that there is scarcely one person in a hundred who feels that he needs the grace of God.

34. Every man who committeth sin is the slave of sin. This is an argument drawn from contrary things. They boasted that they were free. He proves that they are the slaves of sin, because, being enslaved by the desires of the flesh, they continually sin. It is astonishing that men are not convinced by their own experience, so that, laying aside their pride, they may learn to be humble. And it is a very frequent occurrence in the present day, that, the greater the load of vices by which a man is weighed down, the more fiercely does he utter unmeaning words in extolling free-will.

Christ appears to say nothing more here than what was formerly said by philosophers, that they who are devoted to their lusts are subject to the most degrading slavery. But there is a deeper and more hidden meaning; for he does not argue what evil men bring on themselves, but what is the condition of human nature. The philosophers thought that any man is a slave by his own choice, and that by the same choice he returns to freedom. But here Christ maintains, that all who are not delivered by him are in a state of slavery, and that all who derive the contagion of sin from corrupted nature are slaves from their birth. We must attend to the comparison between grace and nature, on which Christ here dwells; from which it may be easily seen that men are destitute of freedom, unless they regain it from some other quarter. Yet this slavery is voluntary, so that they who necessarily sin are not compelled to sin.

35. Now the slave remaineth not in the house always. He adds a comparison, taken from the laws and from political law, to the effect that a slave, though he may have power for a time, yet is not the heir of the house; from which he infers that there is no perfect and durable freedom, but what is obtained through the Son In this manner he accuses the Jews of vanity, because they hold but a mask instead of the reality; for, as to their being Abraham’s offspring, they were nothing but a mask. They held a place in the Church of God, but such a place as Ishmael, a slave, rising up against his freeborn brother, usurped for a short time, (Galatians 4:29.) The conclusion is, that all who boast of being Abraham’s children have nothing but an empty and deceitful pretense.

36. If then the Son shall make you free. By these words he means that the right of freedom belongs to himself alone, and that all others, being born slaves, cannot be delivered but by his grace. For what he possesses as his own by nature he imparts to us by adoption, when we are ingrafted by faith into his body, and become his members. Thus we ought to remember what I said formerly, that the Gospel is the instrument by which we obtain our freedom So then our freedom is a benefit conferred by Christ, but we obtain it by faith, in consequence of which also Christ regenerates us by his Spirit. When he says that they shall be truly free, there is an emphasis on the word truly; for we must supply the contrast with the foolish persuasion by which the Jews were swelled with pride, in like manner as the greater part of the world imagine that they possess a kingdom, while they are in the most wretched bondage.

37. I know that you are Abraham’s seed. I explain this as said by way of concession. Yet at the same time he ridicules their folly in glorying in so absurd a title, as if he had said: “Granting that on which you flatter yourselves so much, still what avails it that those men are called the children of Abraham, who are enraged against God and his ministers, and who are actuated by such wicked and detestable hatred of the truth, that they rush headlong to shed innocent blood?” Hence it follows that nothing is farther from their true character than what they wished to be called, because they have no resemblance to Abraham

You seek to kill me, because my word has no place in you. He means that they are not merely murderers, but are driven to such rage by hatred of God and his truth, which is far more heinous; for such an enormity does not merely extend to men, but likewise dishonors God. He says, that they cannot receive his words, because through malice they keep their minds shut, so that they cannot admit anything wholesome.

38. I speak what I have seen with my Father. He had already made frequent mention of his Father; and now, by an argument drawn from contrary things, he infers that they are enemies to God, and are the children of the devil, because they oppose his doctrine. “For my part,” says he, “I bring nothing forward, but what I have learned from my Father. How comes it then that the word of God excites you to such fury, but because you have an opposite father?” He says that he speaks, and they do, because he discharged the office of a teacher, while they labored strenuously to extinguish his doctrine. At the same time, he protects the Gospel against contempt, by showing that it is not wonderful if it be opposed by the children of the devil Instead of you do, some render it, Do you what you have seen with your father; as if Christ had said, “Come, show that you are the children of the devil, by opposing me; for I speak nothing but what God has commanded.”

John 8:39-42

39. They answered, and said to him, Abraham is our father. Jesus saith to them, If you were Abraham’s children, you would do the works of Abraham. 40. But now you seek to kill me, a man who have spoken to you the truth which I have heard from God: Abraham did not this. 41. You do the works of your father. They said therefore to him, We were not born of fornication; we have one Father, who is God. 42. Jesus said to them, If God were your Father, you would love me: for I proceeded and came from God, for I did not proceed from myself, but he sent me.

39. Abraham is our father. This altercation shows plainly enough how haughtily and fiercely they despised all Christ’s reproofs. What they continually claim and vaunt of is, that they are Abraham’s children; by which they do not simply mean that they are the lineal descendants of Abraham, but that they are a holy race, the heritage of God, and the children of God. And yet they rely on nothing but the confidence of the flesh. But carnal descent, without faith, is nothing more than a false pretense. We now understand what it was that so greatly blinded them, so that they treated Christ with disdain, though armed with deadly thunder. Thus the word of God, which might move stones, is ridiculed in the present day by Papists, as if it were a fable, and fiercely persecuted by fire and sword; and for no other reason but that they rely on their false title of “the Church,” and hope that they will be able to deceive both God and man. In short, as soon as hypocrites have procured some plausible covering, they oppose God with hardened obstinacy, as if he could not penetrate into their hearts.

If you were the children of Abraham, you would do the works of Abraham. Christ now distinguishes more plainly between the bastard and degenerate children of Abraham, and the true and lawful children; “Entre les enfans d’Abraham qui sont bastars et forlignans, et le vrais et legitimes.” for he refuses to give the very name to all who do not resemble Abraham True, it frequently happens that children do not resemble, in their conduct, the parents from whom they are sprung; but here Christ does not argue about carnal descent, but only affirms that they who do not retain by faith the grace of adoption are not reckoned among the children of Abraham before God. For since God promised to the seed of Abraham that he would be their God, saying,

I will establish my covenant between me and thee, and thy seed after thee, in their generations, for an everlasting covenant, to be a God unto thee, and to thy seed after thee, (Genesis 17:7,)

all unbelievers, by rejecting this promise, excluded themselves from the family of Abraham.

The state of the question therefore is this: Ought they to be accounted Abraham’s children who reject the blessing offered to them in the word, so that, notwithstanding of this, they shall be a holy nation, the heritage of God, and a royal priesthood? (Exodus 19:6; Joel 3:2.) Christ denies this, and justly; for they who are the children of the promise must be born again by the Spirit, and all who desire to obtain a place in the kingdom of God ought to be new creatures. Carnal descent from Abraham was not indeed useless, and of no value, provided that the truth were added to it. For election dwells in the seed of Abraham, but it is free, so that all whom God sanctifies by his Spirit are accounted heirs of life.

40. But now you seek to kill me. He proves from the effect, that they are not the children of God, as they boasted, because they oppose God. And, indeed, is there any thing in Abraham that is more highly commended than the obedience of faith? “Et de faict, y a-il chose qu’on puisse plustost louer en Abraham?” This then is the mark of distinction, whenever we are required to distinguish between his children and strangers; for empty titles, whatever estimation they may procure before the world, are of no account with God. Christ therefore concludes again, that they are the children of the devil, because they hate with deadly hatred “Ils haissent de haine mortelle.” true and sound doctrine.

41. We were not born of fornication. They claim no more for themselves than they did formerly, for it was the same thing with them to be Abraham’s children and to be God’s children. But they erred grievously in this respect, that they imagined that God was bound to the whole seed of Abraham. For they reason thus: “God adopted for himself the family of Abraham; therefore, since we are Abraham’s descendants, we must be the children of God.” We now see how they thought that they had holiness from the womb, because they were sprung from a holy root. In short, they maintain that they are the family of God, because they are descended from the holy fathers. In like manner, the Papists in the present day are exceedingly vain of an uninterrupted succession from the fathers. By sorceries of this description Satan deceives them, so that they separate God from his word, the Church from faith, and the kingdom of heaven from the Spirit.

Let us know, therefore, that they who have corrupted the seed of life are at the farthest remove from being the children of God, though, according to the flesh, they are not bastards, but pretend a right to the plausible title of the Church. For let them go about the bush as much as they please, still they will never avoid the discovery that the only ground of their arrogant boasting is, “We have succeeded the holy fathers; therefore, we are the Church.” And if the reply of Christ was sufficient for confuting the Jews, it is not less sufficient now for reproving the Papists. Never indeed will hypocrites cease to employ the name of God falsely, with most wicked effrontery; but those false grounds of boasting, on which they plume themselves, will never cease to appear ridiculous in the eyes of all who shall abide by the decision of Christ.

42. If God were your Father, you would love me. Christ’s argument is this: “Whoever is a child of God will acknowledge his first-born Son; but you hate me, and therefore you have no reason to boast, that you are God’s children.” We ought carefully to observe this passage, that there is no piety and no fear of God where Christ is rejected. Hypocritical religion, indeed, presumptuously shelters itself under the name of God; but how can they agree with the Father who disagree with his only Son? What kind of knowledge of God is that in which his lively image is rejected? And this is what Christ means, when he testifies that he came from the Father.

For I proceeded and came from God. He means that all that he has is divine; and therefore it is most inconsistent that the true worshippers of God should fly from his truth and righteousness. “I did not come,” says he, “of myself. You cannot show that anything about me is contrary to God. In short, you will find nothing that is either earthly or human in my doctrine, or in the whole of my ministry.” For he does not speak of his essence, but of his office.

John 8:43-45

43. Why do you not understand my language, that you cannot hear my word? 44. You are of your father the devil, and you wish to execute the desires of your father. He was a murderer from the beginning, and he did not remain in the truth, because there is no truth in him. 45. And because I tell the truth, you do not believe me.

43. Why do you not understand my language? In this passage, he reproaches the Jews with their obstinacy, which was so great, that they could not even endure to hear him speak Hence he infers, that they are actuated and hurried away by diabolical rage. Some make a distinction here between language and speech, as if speech had a more extensive meaning; but I do not see it; “Aucuns font ici difference entre Langage et Parole, pource que la parole emporte plus, mais je n’y en voy point.” and besides, it would not be appropriate that the word which means less should be placed first. Many point this verse in such a manner as to make the question close with the word language; “En ce mot Langage.” as if the question consisted only of these words, Why do you not understand my language? So that the reason is immediately assigned, Because you cannot hear my word. But I think that it ought rather to be read in immediate connection, as if he had said, “What is the reason why my speech appears to you barbarous and unknown, so that I gain nothing by speaking to you, and so that you do not even deign to open your ears to receive what I say?” In the former clause, therefore, he reproves their stupidity; in the latter, he reproves their obstinate and ungovernable hatred of his doctrine; and he afterwards assigns a reason for both, when he says, that they are sprung from the devil For by putting the question, he intended to take out of their hands what was the subject of their continual boasting, that they are led by reason and judgment to oppose him.

44. You are of your father the devil. What he had twice said more obscurely, he now expresses more fully, that they are the devil’s children But we must supply the contrast, that they could not cherish such intense hatred to the Son of God, were it not that they had for their father the perpetual enemy of God. He calls them children of the devil, not only because they imitate him, but because they are led by his instigation to fight against Christ. For as we are called the children of God, not only because we resemble him, but because he governs us by his Spirit, because Christ lives and is vigorous in us, so as to conform us to the image of his Father; so, on the other hand, the devil is said to be the father or those whose understandings he blinds, whose hearts he moves to commit all unrighteousness, and on whom, in short, he acts powerfully and exercises his tyranny; as in 2 Corinthians 4:4; Ephesians 2:2, and in other passages.

The Manicheans foolishly and ineffectually abused this passage to prove their absurd tenets. For since, when Scripture calls us the children of God, this does not refer to the transmission or origin of the substance, but to the grace of the Spirit, which regenerates us to newness of life; so this swing of Christ does not relate to the transmission of substance, but to the corruption of nature, of which man’s revolt was the cause and origin. When men, therefore, are born children of the devil, it must not be imputed to creation, but to the blame of sin. Now Christ proves this from the effect, because they willingly, and of their own accord, are disposed to follow the devil.

He was a murderer from the beginning. He explains what are those desires, and mentions two instances, cruelty and falsehood; in which the Jews too much resembled Satan. When he says that the devil was a murderer, he means that he contrived the destruction of man; for as soon as man was created, Satan, impelled by a wicked desire of doing injury, bent his strength to destroy him. Christ does not mean the beginning of the creation, as if God implanted in him the disposition to do injury; but he condemns in Satan the corruption of nature, which he brought upon himself. This appears more clearly from the second clause, in which he says,

He did not remain in the truth. For though those who imagine that the devil was wicked by nature, endeavor to make evasions, yet these words plainly state that there was a change for the worse, and that the reason why Satan was a liar was, that he revolted from the truth That he is a liar, arises not from his nature having been always contrary to truth, but because he fell from it by a voluntary fall. This description of Satan is highly useful to us, that every person for himself may endeavor to beware of his snares, and, at the same time, to repel his violence and fury; for

he goeth about as a roaring lion, seeking whom he may devour, (1 Peter 5:8,)

and has a thousand stratagems at his command for deceiving. So much the more ought believers to be supplied with spiritual arms for fighting, and so much the more earnestly ought they to keep watch with vigilance and sobriety. Now, if Satan cannot lay aside this disposition, we ought not to be alarmed at it, as if it were a new and uncommon occurrence, when errors exceedingly numerous and varied spring up; for Satan stirs up his followers like bellows, to deceive the world by their impostures. And we need not wonder that Satan puts forth such strenuous efforts to extinguish the light of truth; for it is the only life of the soul. So, then, the most important and most deadly wound for killing the soul is falsehood. As all who have eyes to see perceive, in the present day, such a picture of Satan in Popery, they ought, first, to consider with what enemy they carry on war, and, next, to betake themselves to the protection of Christ their Captain, under whose banner they fight.

Because the truth is not in him. This statement, which immediately follows the other, is a confirmation a posteriori, as the phrase is; that is, it is drawn from the effect. For Satan hates the truth, and therefore cannot endure it, but, on the contrary, is entirely covered with falsehoods. Hence Christ infers, that he is entirely fallen from the truth, and entirely turned away from it. Let us not wonder, therefore, if he daily exhibits the fruits of his apostacy.

When he speaketh falsehood. These words are generally explained as if Christ affirmed that the blame of falsehood does not belong to God, who is the Author of nature, but, on the contrary, proceeds from corruption. But I explain it more simply, that it is customary with the devil to speak falsehood, and that he knows nothing but to contrive corruptions, frauds, and delusions. And yet we justly infer from these words, that the devil has this vice from himself, and that, while it is peculiar to him, it may likewise be said to be accidental; for, while Christ makes the devil to be the contriver of lying, he evidently separates him from God, and even declares him to be contrary to God. For he is a liar, and the father of it The word father has the same object as the preceding statement; for the reason why Satan is said to be the father of falsehood is, because he is estranged from God, in whom alone truth dwells, and from whom it flows as from the only fountain.

45. But because I speak the truth. He confirms the preceding statement; for, since they have no other reason for opposing, but because truth is hateful and intolerable to them, they show plainly that they are the children of Satan.

John 8:46-50

46. Which of you convicteth me of sin? And if I speak truth, why do you not believe me? 47. He who is of God heareth the words of God; you hear them not, because you are not of God. 48. The Jews therefore answered, and said to him, Do we not say well, that thou art a Samaritan, and hast a devil? 49. Jesus answered, I have not a devil, but I honor my Father, and you have dishonored me. 50. But I seek not my own glory; there is one who seeketh it, and judgeth of it. “Il y a qui la cherche, et qui en juge.”

46. Which of you? This question proceeds from perfect confidence; for, knowing that they could not justly bring any reproach against him, he glories over his enemies, as having obtained a victory. And yet he does not say that he is free from their slanders; for, though they had no reason for reproaching, still they did not cease to pour out slanders on Christ; but he means that no crime dwells in him. And such is the import of the Greek word ἐλέγχειν, as the Latins use coarguere, (to convict,) when a person is held convicted of the fact. Which of you Convicteth me of sin? Yet those who think that Christ here asserts his complete innocence, because he alone surpassed all men, so far as he was the Son of God, are mistaken. For this defense must be restricted to what belongs to the passage, as if he had asserted that nothing could be brought forward to show that he was not a faithful servant of God. In like manner Paul also glories that he is not conscious of any crime (1 Corinthians 4:4;) for that does not extend to the whole life, but is only a defense of his doctrine and apostleship. It is away from the subject, therefore, to speculate, as some do, about the perfection of righteousness which belongs to the Son of God alone; since the only object which he has in view is, to give authority to his ministry, as appears more clearly from what follows; for he again adds immediately afterwards, If I speak truth, why do you not believe me? From which we infer that Christ is rather defending his doctrine than his person.

47. He who is of God. As he has a full right to take this for granted, that he is the ambassador of the heavenly Father, and that he discharges faithfully the office which has been committed to him, he kindles into greater indignation against them; for their impiety was no longer concealed, since they were so obstinate in rejecting the word of God. He had showed that they could not bring forward any thing which he had not taught as from the mouth of God. He concludes, therefore, that they have nothing in common with God, for they do not hear the words of God; “Ils n’oyent point les paroles de Dieu.” and, without saying any thing about himself, he charges them with being at war with God. Besides, we are taught by this passage, that there is not a more evident sign of a reprobate mind, than when one cannot endure the doctrine of Christ, even though, in other respects, it shone with angelic sanctity; as, on the contrary, if we embrace that doctrine cheerfully, we have what may be called a visible seal of our election. For he who has the word enjoys God himself; but he who rejects it excludes himself from righteousness and life. Wherefore, there is nothing which we ought to fear so much as to fall under that dreadful sentence.

48. Do we not say well? They show more and more how greatly they are stupified by Satan; for, though they are fully convicted, still they are enraged, and are not ashamed to show that they are utterly desperate. “Neantmoins, ils sont enragez, et n’ont pointe honte de se monstrer du tout desesperez.” Besides, though they bring a double reproach against Christ, still they wish to do nothing more than to say in a few words, that he is a detestable man, and that he is actuated by a wicked spirit. The Jews reckoned the Samaritans to be apostates and corrupters of the Law; and therefore, whenever they wished to stamp a man with infamy, they called him a Samaritan. Having no crime more heinous, therefore, to reproach Christ with, they seize at random, and without judgment, this vulgar taunt. To express it in a few words, we see that with effrontery they curse him, as men are wont to do when, infuriated like enraged dogs, they cannot find any thing to say.

49. I have not a devil. He passes by the first charge, and clears himself only of the second. Some think that he did so, because he disregarded the insult offered to his person, and undertook only the defense of the doctrine. But they are mistaken, in my opinion; for it is not probable that the Jews were so ingenious in distinguishing between the life and the doctrine of the Lord Jesus. “Du Seigneur Jesus.” Besides, the dislike of this name arose, as we have said, from this circumstance, that the Samaritans, being perverse and degenerate observers of the Law, had debased it by many superstitions and corruptions, and had polluted the whole worship of God by foreign inventions. Augustine flies to allegory, and says that Christ did not refuse to be called a Samaritan, because he is a true guardian of his flock. But Christ’s intention appears to me to have been different; for since the two reproaches cast upon him had the same object, by refuting the one, he refutes the other; and, indeed, if the matter be duly considered, they insulted him more grievously by calling him a Samaritan than by calling him a demoniac But, as I have already said, Christ satisfies himself with a simple refutation, which he draws from what is contrary, when he asserts that he labors to promote the honor of his Father; for he who duly and sincerely honors him must be guided by the Spirit of God, and must be a faithful servant of God.

You have dishonored me. This clause may be explained, as if it were a complaint of Christ, that he does not receive the honor due to him on account of his promoting the glory of God. But I think that he looks much higher, and connects the glory of the Father with his own, in this manner. “I claim nothing for myself which does not tend to the glory of God; for his majesty shines in me, his power and authority dwells in me; and therefore, when you treat me so disdainfully, you pour contempt on God himself.” He immediately adds, therefore, that God will revenge this insult. For they might have alleged that he was ambitious, if he had not testified that it was not from any personal feelings of a carnal nature that he cared about the honor or contempt showed to himself, but so far as the honor or contempt of God is concerned. Besides, though we are at a great distance from Christ, let every man be fully convinced that, if he be sincerely desirous to promote the glory of God, he will find that God has secured for him abundant commendation; for we shall always find that saying to be true,

Those who honor me, I will render honorable, (1 Samuel 2:30.)

If men not only despise, but even load him with reproaches, let him calmly wait till the day of the Lord come.

John 8:51-55

51. Verily, verily, I say to you, If any man keep my word, he shall never see death. 52. The Jews said therefore to him, Now we know that thou hast the devil, “Que tu as le diable.” Abraham is dead, and the Prophets, and thou sayest, If any man keep my word, he shall never taste of death. 53. Art thou greater than our father Abraham, who is dead? The Prophets also are dead. Whom makest thou thyself? 54. Jesus answered, If I glorify myself, my glory is nothing; it is my Father who glorifieth me, of whom you say that he is your God. 55. And you know him not, but I know him; and if I say that I do not know him, I shall be a liar like you; but I know him, and keep his word.

51. Verily, verily, I say to you. Christ unquestionably knew that some persons in that multitude were curable, and that others of them were not opposed to his doctrine. For this reason, he intended to terrify the wicked whose malice was desperate, but to do so in such a manner as to leave ground of consolation for the good, or to draw to him those who were not yet ruined. Whatever dislike of the word of God, therefore, may be entertained by the greatest part of men, yet the faithful teacher ought not to be wholly employed in reproving the wicked, but ought also to impart the doctrine of salvation to the children of God, and endeavor to bring them to sound views, if there be any of them who are not perfectly incurable. In this passage, therefore, Christ promises eternal life to his disciples, but demands disciples who shall not only prick up their ears, like asses, or profess with the mouth that they approve of his doctrine, but who shall keep his doctrine as a precious treasure. He says that they shall never see death; for, when faith quickens the soul of a man, death already has its sting extracted and its venom removed, and so cannot inflict a deadly wound.

52. Now we know. The reprobate persist in their stupidity, and are not moved by promises any more than by threatenings; so that they can neither be led nor drawn to Christ. Some think that they slanderously torture his words, by using the expression, taste of death, which Christ had not used; but this appears to me to be groundless. I rather think that both of the phrases, to taste of death and to see death, were used by the Hebrews in the same sense; namely, to die But they are false interpreters in this respect, that they apply the spiritual doctrine of Christ to the body. No believer shall see death, because believers, having been born again of incorruptible seed, (1 Peter 1:23,) live even when they die; because, united to Christ their Head, they cannot be extinguished by death; because death is to them a passage into the heavenly kingdom; because

the Spirit, dwelling in them, is life on account of righteousness, (Romans 8:10,)

until he swallow up all that remains of death. But those men, being carnal, cannot perceive any deliverance from death, unless it appear manifestly in the body. And it is a disease too common in the world, that the greatest part of men care almost nothing about the grace of Christ, because they judge of it only by their carnal perception. That the same thing may not happen to us, we must arouse our minds, that they may discern spiritual life in the midst of death.

53. Art thou greater than our father Abraham? This is another offense, that they endeavor to obscure the glory of Christ by the splendor of Abraham and of the saints. But as all the stars are thrown into the shade by the brightness of the sun, so all the glory that is to be found in all the saints must fade away before the incomparable brightness of Christ. They act unjustly and absurdly, therefore, in contrasting the servants with the Lord; and they even act improperly towards Abraham and the Prophets, by abusing their name in opposition to Christ. But this wickedness has prevailed in almost every age, and prevails even in the present day, that wicked men, by mangling the works of God, make him appear to be contrary to himself. God glorified himself by the Apostles and Martyrs; the Papists frame idols for themselves out of the Apostles and Martyrs, that they may occupy the place of God; and do they not, in this manner, manufacture engines out of the very favors of God, to destroy his power? For how little remains for God or for Christ, if the saints have all that the Papists so lavishly bestow upon them! Wherefore, we ought to know that the whole order of the Kingdom of God is destroyed, unless Prophets, Apostles, and all that can be called Saints, be placed far below Christ, that he alone may hold the highest rank. And, indeed, we cannot speak of the Saints more respectfully than when we place them below Christ. But the Papists, though they may deceive the ignorant by boasting that they are faithful admirers of the Saints, offer an insult both to God and to them, because, by assigning to them a lofty station, they reduce Christ to a level with them. And, indeed, they are doubly in the wrong, because they prefer the Saints to Christ in doctrine; and because, by clothing themselves with the spoils of Christ, they deprive him of almost all his power.

54. If I glorify myself. Before replying to that unjust comparison, he begins by saying that he does not seek his own glory, and thus meets their slander. If it be objected, that Christ also glorified himself, the answer is easy, that he did so, not as man, but by the direction and authority of God. For here, as in many other passages, he distinguishes between himself and God, by way of concession. In short, he declares that he desires no glory whatever but what has been given him by the Father. We are taught by these words that, when God glorifies his Son, he will not permit the world to hate or despise him “En haine et mespris.” with impunity.

Meanwhile, those voices sounding from heaven, Kiss the Son, (Psalm 2:12,) Let all the angels worship him, (Hebrews 1:6,) Let every knee bow to him, (Philippians 2:10,) Hear ye him, (Matthew 17:5,) Let the Gentiles seek him, (Romans 15:11,) and Let all flesh be humbled, ought greatly to encourage believers to render honor and reverence to Christ. We are also reminded by these words, that all the honor which men procure for themselves is trivial and worthless. How blind then is ambition, when we labor so earnestly about nothing! Let, us continually keep before our eyes that saying of Paul,

Not he who commendeth himself is approved, but whom God commendeth, (2 Corinthians 10:18.)

Besides, as we are destitute of the glory of God, let us learn to glory in Christ alone, so far as by his grace he makes us partakers of his glory.

Of whom you say that he is your God. He pulls off from them the false mask of the name of God which they were accustomed to employ. “I know,” he says, “how presumptuously you boast that you are the people of God; but it is a false title, for you know not God.” Hence also we learn what is the true and lawful “La vraye et legitimo profession.” profession of faith. It is that which proceeds from true knowledge. And whence comes that knowledge, but from the word? Consequently, all who boast of the name of God without the word of God are mere liars. Yet to their audacity Christ opposes the assurance of his conscience; and thus all the servants of God ought to be prepared in their hearts to be satisfied with this alone, that God is on their side, though the whole world should rise against him. Thus anciently the Prophets and Apostles had invincible courage and magnanimity, which stood firm against the dreadful attacks of the whole world, because they knew by whom they were sent. But when solid knowledge of God is wanting, there is nothing to support us.

And if I shall say that I know him. By this clause, Christ testifies that the necessity of his office constrains him to speak, because silence would be a treacherous denim of the truth. This is a remarkable statement, that God reveals himself to us for this purpose, that we may confess before men the faith which we have in our hearts, when it is needful. For it ought powerfully to strike terror into our minds, that they who act hypocritically to please men, and either deny the truth of God or disfigure it by wicked glosses, not only are gently reproved, but are sent back to the children of the devil.

John 8:56-59

56. Your father Abraham exulted to see my day; and he saw it and rejoiced. 57. The Jews then said to him, Thou art not yet fifty years old, and hast thou seen Abraham? 58. Jesus said to them, Verily, verily, I tell you, before Abraham was, I am. 59. Then they took up stones to throw at him; but Jesus concealed himself, and went out of the temple.

56. Your father Abraham. He grants to them, in words only, what he formerly took from them, that Abraham is their father But he shows how idle is the objection drawn from the name of Abraham “He had no other object,” says he, “during his whole life, than to see my kingdom flourish. He longed for me when I was absent, you despise me when I am present.” What Christ here asserts concerning Abraham alone, applies to all the saints. But this doctrine has greater weight in the person of Abraham, because he is the father of the whole Church. Whoever then desires to be reckoned in the number of the godly, let him rejoice, as he ought to do, in the presence of Christ, for which Abraham ardently longed.

Exulted to see my day. The word exult expresses a vehement zeal “Un vehement zele.” and ardent affection. We must now supply the contrast. Though the knowledge of Christ was still so obscure, Abraham was inflamed by so strong a desire, that he preferred the enjoyment of it to everything that was reckoned desirable. How base then is the ingratitude of those who despise and reject him, when he is plainly offered to them? The word day does not, in this passage, denote eternity, (as Augustine thought,) but the time of Christ’s kingdom, when he appeared in the world clothed with flesh, to fulfill the office of Redeemer.

But a question now arises, How did Abraham behold, even with the eyes of faith, the manifestation of Christ? For this appears not to agree with another statement of Christ,

Many kings and prophets desired to see the things which you see, and yet did not see them, (Luke 10:24.)

I reply, faith has its degrees in beholding Christ. Thus the ancient prophets beheld Christ at a distance, as he had been promised to them, and yet were not permitted to behold him present, as he made himself familiarly and completely visible, when he came down from heaven to men.

Again, we are taught by these words that, as God did not disappoint the desire of Abraham, so he will not now permit any one to breathe after Christ, without obtaining some good fruit which shall correspond to his holy desire. The reason why he does not grant the enjoyment of himself to many is — the wickedness of men; for few desire him. Abraham’s joy testifies that he regarded the knowledge of the kingdom of Christ as an incomparable treasure; and the reason why we are told that he rejoiced to see the day of Christ is, that we may know that there was nothing which he valued more highly. But all believers receive this fruit from their faith, that, being satisfied with Christ alone, in whom they are fully and completely happy and blessed, their consciences are calm and cheerful. And indeed no man knows Christ aright, unless he gives him this honor of relying entirely upon him.

Others explain it to mean, that Abraham, being already dead, enjoyed the presence of Christ, when he appeared to the world; and so they make the time of desiring and the time of seeing to be different. And indeed it is true, that the coming of Christ was manifested to holy spirits after death, of which coming they were held in expectation during the whole of their life; but I do not know if so refined an exposition agrees with Christ’s words.

57. Thou art not yet fifty years old. They endeavor to refute Christ’s saying, by showing that he had asserted what was impossible, when he who was not yet fifty years of age makes himself equal to Abraham, who died many centuries before. Though Christ was not yet thirty-four years of age, yet they allow him to be somewhat older, that they may not appear to be too rigid and exact in dealing with him; as if they had said, “Thou certainly wilt not make thyself so old, though thou wert to boast that thou art already fifty years of age.” Consequently, those who conjecture that he looked older than he actually was, or that the years mentioned in this passage are not solar years, in either case labor to no purpose. The notion of Papias, who says that Christ lived more than forty years, cannot at all be admitted.

58. Before Abraham was. As unbelievers judge only from the appearance of the flesh, Christ reminds them that he has something greater and higher than human appearance, which is hidden from the senses of the flesh, and is perceived only by the eyes of faith; and that, in this respect, he might be seen by the holy fathers, before he was manifested in the flesh. But he uses different verbs. Before Abraham was, “Avant qu’Abraham fust.” or, Before Abraham was born, “Priusquam Abraham nasceretur.” I am. πρὶν Αβραὰμ γενέσθαι, ἐγώ εἰμι. Our Author’s idea, to which he merely alludes, appears to be that, instead of saying, ἐγὼ ἐγενόμνη, or, ἐγὼ γίνομαι, Christ purposely said, ἐγώ εἰμι, because the verb εἰμῖ, standing contrasted with γενέσθαι, would convey the idea of underived existence. — Ed But by these words he excludes himself from the ordinary rank of men, and claims for himself a power more than human, “Une vertu plus qu’humaine.” a power heavenly and divine, the perception of which reached from the beginning of the world through all ages.

Yet these words may be explained in two ways. Some think that this applies simply to the eternal Divinity of Christ, and compare it with that passage in the writings of Moses, I am what I am, (Exodus 3:14.) But I extend it much farther, because the power and grace of Christ, so far as he is the Redeemer of the world, was common to all ages. It agrees therefore with that saying of the apostle, Christ yesterday, and to-day, and for ever, (Hebrews 13:8.) For the context appears to demand this interpretation. He had formerly said that Abraham longed for his day with vehement desire; and as this seemed incredible to the Jews, he adds, that he himself also existed at that time. The reason assigned will not appear sufficiently strong, if we do not understand that he was even then acknowledged to be the Mediator, by whom God was to be appeased. And yet the efficacy which belonged, in all ages, to the grace of the Mediator depended on his eternal Divinity; so that this saying of Christ contains a remarkable testimony of his Divine essence.

We ought also to observe the solemn form of an oath, Verily, verily. Nor do I disapprove of the opinion of Chrysostom, that the present tense of the verb is emphatic; for he does not say, I was, but I am; by which he denotes a condition uniformly the same from the beginning to the end. And he does not say, Before Abraham was, but, Before Abraham was made; which implies that Abraham had a beginning.

59. Then they took up stones. There is reason to believe that they did this, as if Christ ought to be stoned according to the injunction of the Law, (Leviticus 24:16.) Hence we infer how great is the madness of inconsiderate zeal; for they have no ears to know the cause, but they have hands ready to commit murder. I have no doubt that Christ rescued himself by his secret power, but yet under the appearance of a low condition; for he did not intend to make a clear display of his Divinity without leaving something for human infirmity. Some copies have the words, And so Jesus passed through the midst of them; which Erasmus justly considers to have been borrowed from the Gospel by Luke 4:30. It deserves notice also, that the wicked priests and scribes, after having banished Christ,

in whom dwelleth all the fullness of the Godhead, |(Colossians 2:9,)

retain possession of the outward temple; but they are greatly deceived, when they think that they have a temple in which God does not dwell. Such is the course now pursued by the Pope and his followers. After having banished Christ, and in this manner profaned the Church, they foolishly glory in the false disguise of a Church.

CHAPTER 9

John 9:1-5

1. And Jesus, passing by, saw a man blind from his birth. 2. And his disciples asked him, saying, Rabbi, who hath sinned, this man, or his parents, that he was born blind? 3. Jesus answered, Neither did this man sin, nor his parents; but that the works of God may be displayed in him. 4. I must work the works of him who sent me, while it is day; the night cometh, when no man can work. 5. While I am in the world, I am the light of the world.

CHAPTER 8

Joh 8:1-11. The Woman Taken in Adultery.

1-2. Jesus went unto the Mount of Olives--This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (Joh 7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Lu 21:37, 38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [Stier].

3-6. scribes and Pharisees--foiled in their yesterday's attempt, and hoping to succeed better in this.

7. He that is without sin--not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.

cast a stone--"the stone," meaning the first one (De 17:7).

8. again he stooped down and wrote--The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.

9. they ... convicted ... went out one by one ... Jesus was left alone--that is, without one of her accusers remaining; for it is added.

the woman in the midst--that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.

10. Woman, &c.--What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Lu 5:28; 7:48]--"Go in peace" [compare Mr 5:34; Lu 7:50; 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (Joh 12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (Joh 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).

Joh 8:12-59. Further Discourses of Jesus--Attempt to Stone Him.

12. I am the light of the world--As the former references to water (Joh 4:13, 14; 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE Light of the world"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Ep 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE Light which, coming into the world, lighteth every man" (Joh 1:8, 9). Under this magnificent title Messiah was promised of old (Is 42:6; Mal 4:2, &c.).

he that followeth me--as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.

but shall have the light of life--the light, as of a new world, a newly awakened spiritual and eternal life.

13-19. bearest record of thyself; thy record is not true--How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.

20. These words spake Jesus in the treasury--a division, so called, of the fore court of the temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.], which may confirm the genuineness of Joh 8:2-11, as the place where the woman was brought.

no man laid hands on him, &c.--(See on Joh 7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.

21-25. Then said Jesus again unto them, I go my way, &c.--(See on Joh 7:33).

26-27. I have many things to say and to judge of you; but he that sent me is true, &c.--that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Joh 16:8), but what I do say is just the message My Father hath given Me to deliver.

28-30. When ye have lifted up the Son of man--The plainest intimation He had yet given in public of the manner and the authors of His death.

then shall ye know that I am he, &c.--that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.

31-33. Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.--The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare Joh 15:3-8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."

34-35. Whosoever committeth sin--that is, liveth in the commission of it--(Compare 1Jo 3:8; Mt 7:23).

is the servant of sin--that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 2Pe 2:19; Re 6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.

37-41. ye seek to kill me--He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell--it was the awe which His combined dignity, courage, and benignity struck into them.

because my word hath no place in you--When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.

42-43. If God were your Father, ye would love me--"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.

44. Ye are of your father the devil--"This is one of the most decisive testimonies to the objective (outward) personality of the devil. It is quite impossible to suppose an accommodation to Jewish views, or a metaphorical form of speech, in so solemn an assertion as this" [Alford].

the lusts of your father--his impure, malignant, ungodly propensities, inclinations, desires.

ye will do--are willing to do; not of any blind necessity of nature, but of pure natural inclination.

He was a murderer from the beginning--The reference is not to Cain (as Locke, De Wette, Alford, &c.), but to Adam [Grotius, Calvin, Meyer, Luthardt, &c.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race.

and abode not in the truth--As, strictly speaking, the word means "abideth," it has been denied that the fall of Satan from a former holy state is here expressed [Locke, &c.], and some superior interpreters think it only implied [Olshausen, &c.]. But though the form of the thought is present--not past--this is to express the important idea, that his whole character and activity are just a continual aberration from his own original truth or rectitude; and thus his fall is not only the implied basis of the thought, but part of the statement itself, properly interpreted and brought out.

no truth in him--void of all that holy, transparent rectitude which, as His creature, he originally possessed.

When he speaketh a lie, he speaketh of his own--perhaps his own resources, treasures (Mt 12:35) [Alford]. (The word is plural). It means that he has no temptation to it from without; it is purely self-begotten, springing from a nature which is nothing but obliquity.

the father of it--that is, of lying: all the falsehood in the world owes its existence to him. What a verse is this! It holds up the devil (1) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him up, (2) as the spiritual parent of this fallen human family, communicating to his offspring his own evil passions and universal obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Lu 11:21, 22), it is only such as "love the darkness," who are addressed as children of the devil (Mt 13:38; 1Jo 3:8-10).

45-47. And because I tell you the truth, ye believe me not--not although, but just because He did so, for the reason given in the former verse. Had He been less true they would have hailed Him more readily.

48-51. Say we not well that thou art a Samaritan, and hast a devil?--What intense and virulent scorn! (See He 12:3). The "say we not well" refers to Joh 7:20. "A Samaritan" means more than "no Israelite at all"; it means one who pretended, but had no manner of claim to the title--retorting perhaps, this denial of their true descent from Abraham.

52-53. Then said the Jews unto him, Now we know that thou hast a devil, &c.--"Thou art now self-convicted; only a demoniac could speak so; the most illustrious of our fathers are dead, and Thou promisest exemption from death to anyone who will keep Thy saying! pray, who art Thou?"

54-56. If I honour myself, my honour is nothing, &c.--(See on Joh 5:31, &c.).

57-59. Then said the Jews unto him, Thou art not yet fifty years old--"No inference can be drawn from this as to the age of our Lord at the time as man. Fifty years was with the Jews the completion of manhood" [Alford].

and hast thou seen Abraham?--He had said Abraham saw Him, as being his peculiar privilege. They give the opposite turn to it--"Hast Thou seen Abraham?" as an honor too great for Him to pretend to.

A woman taken in adultery - Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables.

It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, the culprits or those suspected of this crime, being so very numerous; and the men who were guilty themselves dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the waters of jealousy in the notes on Num 5:14 (note), etc.; and see at the end of chap. 18 (note).

That such should be stoned - It is not strictly true that Moses ordered adultery in general to be punished by stoning. The law simply says that the adulterer and the adulteress shall be put to death. Lev 20:10; Deu 22:22. The rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law, If the person guilty of an act of this kind had been betrothed, but not married, she was to be stoned: Deu 22:23. But if she was the daughter of a priest, she was to be burned alive: Lev 16:9. It appears, from Eze 16:38, Eze 16:40, that adulteresses in the time of that prophet were stoned, and pierced with a sword.

Selden and Fagius suppose that this woman's case was the same with that mentioned, Deu 22:23. If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her; then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbors wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i.e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance.

That they might have to accuse him - Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adulteress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favored the crime of which the woman was accused.

With his finger wrote - Several MSS. add their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet.

We never find that Christ wrote any thing before or after this; and what he wrote at this time we know not. On this the pious Quesnel makes the following reflections: - "1. Since Jesus Christ never wrote but once that we hear of in his whole life; 2. since he did it only in the dust; 3. since it was only to avoid condemning a sinner; and, 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it is necessary or useful; to do it with humility and modesty; and to do it on a principle of charity. How widely does Christ differ from men! He writes his Divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass." Schools for children are frequently held under trees in Bengal, and the children who are beginning to learn write the letters of the alphabet in the dust. This saves pen, ink, and paper.

Ward.

He that is without sin - Αναμαρτητος, meaning the same kind of sin, adultery, fornication, etc. Kypke has largely proved that the verb ἁμαρτανειν is used in this sense by the best Greek writers.

Let him first cast a stone at her - Or, upon her, επ' αυτῃ. The Jewish method of stoning, according to the rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done; but, if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Mat 21:44. However, this procedure does not appear to have been always attended to. See Lev 24:16, and Joh 8:59 of this chapter.

Being convicted by their own conscience - So it is likely they were all guilty of similar crimes. Their own is not in the original, and is needless: being convicted by conscience is expressive enough.

Beginning at the eldest even unto the last - Απο των πρεσβυτερων ἑως των εσχατων, from the most honorable to those of the least repute. In this sense the words are undoubtedly to be understood.

The woman standing in the midst - But if they all went out, how could she be in the midst? It is not said that all the people whom our Lord had been instructing went out, but only her accusers: see Joh 8:2. The rest undoubtedly continued with their teacher.

Neither do I condemn thee - Bishop Pearce says: "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them, and when she had not been tried and condemned by the law and legal judges, should have taken upon him to condemn her. This being the case, it appears why Jesus avoided giving an answer to the question of the scribes and Pharisees, and also how little reason there is to conclude from hence that Christ seems in this case not enough to have discouraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided, in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus's saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there, this whole story, from Joh 8:1-11, inclusive, came, in length of time, to be left out in some MSS., though in the greater part it is still remaining." Thus far the judicious and learned bishop. How the passage stands in all the MSS. hitherto collated may be seen in Wetstein and Griesbach. After weighing what has been adduced in favor of its authenticity, and seriously considering its state in the MSS., as exhibited in the Var. Lect. of Griesbach, I must confess, the evidence in its favor does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS., and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between Joh 7:52 and Joh 8:12 - all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter.

Then spake Jesus again unto them - Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place, we may consider that our Lord, having begun to teach the people in the temple, was interrupted by the introduction of this woman by the scribes and Pharisees; and now, having dismissed them and the woman also, he resumes his discourse.

I am the light of the world - The fountain whence an intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the rabbins denominated, The light of the world. So in Bamidbar Rabba: "The Israelites said to God, O Lord of the universe, thou commandest us to light lamps to thee, yet thou art The Light of The World: and with thee the light dwelleth." Our Lord, therefore, assumes here a well known character of the Supreme Being; and with this we find the Jews were greatly offended.

Shall not walk in darkness - He shall be saved from ignorance, infidelity, and sin. If he follow me, become my disciple, and believe on my name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life - such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live - neither animal nor vegetative life could exist, were it not for his influence. Jesus, the Sun of righteousness, Mal 4:2, is the fountain of all spiritual and eternal Life. His light brings life with it, and they who walk in his light live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spenser, Phineas Fletcher. Speaking of the conversion of a soul to God, he says: - "New Light new Love, new Love new Life hath bred;

A Life that lives by Love, and loves by Light:

A Love to him, to whom all Loves are wed;

A Light, to whom the sun is darkest night:

Eye's Light, heart's Love, soul's only Life he is:

Life, soul, love, heart, Light, eye, and all are his:

He eye, Light, heart, Love, soul; He all my joy and bliss."

Purple Island, Can. I. v. 7.

Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned Joh 7:37, they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Pro 6:23 : For the commandment is a Lamp (or Candle) and the law is life: or to Psa 119:105 : Thy word is a Lamp unto my feet, and a Light unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi.

As the Messiah was frequently spoken of by the prophets under the emblem of light, see Isa 60:1; Isa 49:6; Isa 9:2, the Pharisees must at once perceive that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world.

The rabbins think that the Messiah is intended in Gen 1:8, And God said, Let there be light, and there was light. "From this we may learn that the holy and blessed God saw the light of the Messiah and his works before the world was created; and reserved it for the Messiah, and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered: For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, show that person to me! God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yalcut Rubeni, fol. 6. This is a very remarkable saying; and, as it might have existed in the time of our Lord, to it he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testimonies in Schoettgen.

Thou bearest record - As if they had said, Dost thou imagine that we shall believe thee, in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions to the Messiahship were supported by the most irrefragable testimony.

I know whence I came - I came from God, and am going to God, and can neither do nor say any thing but what leads to and glorifies him.

Ye judge after the flesh - Because I appear in the form of man, judging from this appearance, ye think I am but a mere man - pay attention to my teaching and miracles, and ye shall then see that nothing less than infinite wisdom and unlimited power could teach and do what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth; his credentials from his king ascertain his character: he represents the king's person. So our Lord represents the Father as bearing witness with him. The miracles which he wrought were the proof from heaven that he was the promised Messiah: these were the great seal of all his pretensions.

Ye neither know me, etc. - Ye know neither the Messiah, nor the God that sent him.

If ye had known me - If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay an the bosom of the Father. he hath Declared him. The nature and perfections of God never can be properly known, but in the light of the Gospel of Jesus Christ. It is worthy of remark that, in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the completest unity and equality subsists between them.

The treasury - Lightfoot observes, from the rabbins, that the treasury was in what was called the court of the women - that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob's twelve sons.

It seems that our Lord sometimes sat in this court to teach the people. See Mar 12:41, etc.

His hour was not yet come - The time was not arrived, in which he had determined to give himself up into the hands of his crucifiers.

Then said Jesus again unto them - He had said the same things to them the day before. See Joh 7:34.

Ye shall seek me - When your calamities come upon you, ye shall in vain seek for the help of the Messiah, whom ye now reject, and whom ye shall shortly crucify.

Will he kill himself? - They now understood that he spoke concerning his death; but before, Joh 7:35, they thought he spoke of going to some of the Grecian provinces, to preach to the dispersed Jews.

Ye are from beneath - Ye are capable of murder, and of self-murder too, because ye have nothing of God in you. Ye are altogether earthly, sensual, and devilish. They verified this character in murdering the Lord Jesus; and many of them afterwards, to escape famine, etc., put an end to their own lives.

Who art thou? - This marks the indignation of the Pharisees - as if they had said: Who art thou that takest upon thee to deal out threatenings in this manner against us?

Jesus saith unto them, Even the same that I said unto you from the beginning - Rather, Just what I have already told you, i.e. that I am the light of the world - the Christ - the Savior of mankind. There are a variety of renderings for this verse among the critics. Some consider την αρχην (which makes the principal difficulty in the text) as the answer of our Lord. Who art thou? I am την αρχην, the chief, the supreme; and have therefore a right to judge, and to execute judgment. But if our Lord had intended to convey this meaning, he would doubtless have said ἡ Αρχη, or ὁ Αρχων, and not την αρχην, in the accusative case. This mode of reading appears to have been followed by the Vulgate, some copies of the Itala, and some of the fathers; but this construction can never be reconciled to the Greek text. Others take την αρχην as an adverb, in which sense it is repeatedly used by the best Greek writers; and, connecting the 25th with the 26th verse, they translate thus: I have indeed, as I Assure ye, many things to say of you, and to condemn in you. See Wakefield. Raphelius takes up the words nearly in the same way, and defends his mode of exposition with much critical learning; and to him I refer the reader. I have given it that meaning which I thought the most simple and plain, should any departure from our own version be thought necessary: both convey a good and consistent sense.

I have many things to say and to judge of you - Or, to speak and to condemn, etc. I could speedily expose all your iniquities - your pride and ambition, your hypocrisy and irreligion, your hatred to the light, and your malice against the truth, together with the present obstinate unbelief of your hearts, and show that these are the reasons why I say you will die in your sins; but these will appear in their true light: when, after you have crucified me, the judgments of God shall descend upon and consume you.

He that sent me is true - Whatever he hath spoken of you by the prophets shall surely come to pass; his word cannot fail.

When ye have lifted up - When ye have crucified me, and thus filled up the measure of your iniquities, ye shall know that I am the Christ, by the signs that shall follow; and ye shall know that what I spoke is true, by the judgments that shall follow. To be lifted up, is a common mode of expression, among the Jewish writers, for to die, or to be killed.

The Father hath not left me alone - Though ye shalt have power to put me to death, yet this shall not be because he hath abandoned me. No - he is ever with me, because I do that which pleaseth him; and it is his pleasure that I should lay down my life for the salvation of the world. Does not our Lord allude to the following scriptures? - Sacrifice and offering thou didst not desire; my ears hast thou opened: (or, a body hast thou prepared me: Heb 10:5): then said I, Lo, I come: this is written in the volume of the book concerning me. I delight to do thy will, O my God! Thy law is in my heart. Psa 40:6-8.

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

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

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

And the truth shall make you free - It was a maxim of the Jews, "That no man was free, but he who exercised himself in the meditation of the law." No man is truly free, but he in whose heart the power of sin is destroyed, and who has received the Spirit of adoption, through which he cries, Abba! Father! See Rom 8:15. The bondage of sin is the most grievous bondage; and freedom from its guilt and influence is the greatest liberty.

They answered - That is, the other Jews who had not believed - the carping, cavilling Pharisees already mentioned; for the words cannot be spoken of the simple people who had already believed. See Joh 8:30.

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

Whosoever committeth sin is the servant of sin - Or, δουλος εστι, etc., is the slave of sin. This was the slavery of which Christ spoke; and deliverance from it, was the liberty which he promised.

And the servant abideth not in the house - Or, rather, Now the slave abided not in the family. As if Jesus had said: And now that I am speaking of a slave, I will add one thing more, viz. a slave has no right to any part of the inheritance in the family to which he belongs; but the son, the legitimate son, has a right. He can make any servant of the family free, though no slave can. He can divide or bestow the inheritance as he pleases. Our Lord seems here to refer to the sending away of Ishmael, mentioned, Gen 21:10-14. Only those who are genuine children can inherit the estate. If sons, then heirs: heirs of God, and joint heirs with Christ: Gal 4:21-31; Rom 8:17; and see Bishop Pearce's Paraphrase.

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

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

From what is here said, it is manifest, says Dr. Lightfoot, that the whole tendency of our Savior's discourse is to show the Jews, that they are the seed of that serpent which was to bruise the heel of the Messiah: else what could that mean, Joh 8:44 : Ye are of your father the devil, i.e. ye are the seed of the serpent.

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

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

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

If ye were Abraham's children - Griesbach reads εϚε, ye are, instead of ητε, ye were, on the authority of BDL, Vulgate, four copies of the Itala; Origen and Augustin.

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

Ye do the deeds of your father - You have certainly another father than Abraham - one who has instilled his own malignant nature into you; and, as ye seek to murder me for telling you the truth, ye must be the offspring of him who was a murderer from the beginning, and stood not in the truth, Joh 8:44.

We be not born of fornication - We are not a mixed, spurious breed - our tribes and families have been kept distinct - we are descended from Abraham by his legal wife Sarah; and we are no idolaters.

We have one Father, even God - In the spiritual sense of father and son, we are not a spurious, that is, an idolatrous race; because we acknowledge none as our spiritual father, and worship none as such, but the true God. See Bishop Pearce.

If God were your Father, ye would love me - I came from God, and it would be absurd to suppose that you would persecute me if you were under the influence of God. The children of the same father should not murder each other.

Why do ye not understand my speech? - Την λαλιαν την εμην, This my mode of speaking - when illustrating spiritual by natural things: λαλια refers to the manner of speaking; λογος, to the matter or subject on which he spoke. For λαλιαν, the Codex Bezae had originally αληθειαν: why do ye not acknowledge this Truth of mine? A few other MSS. agree in this reading.

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

Ye are of your father the devil - Ye are the seed of the old serpent. See on Joh 8:37 (note).

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

He was a murderer from the beginning - It was through him that Adam transgressed; in consequence of which death entered into the world, and slew him and all his posterity. This was the sentiment of the Jews themselves. In Sohar Kadash, the wicked are called, "The children of the old serpent, who slew Adam and all his descendants." See Schoettgen.

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

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

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

Mr. Wakefield, by changing το, before ψευδος, into τις, gives the text the following translation: - "The devil is your father, and ye willingly perform the lusts of your father. He was a man-slayer from the first, and continued not in the truth, because there is no truth in him. When Any One speaketh a lie, he speaketh according to his own kindred: for his father also is a liar." Our own translation, that refers πατηρ αυτου to ψευδος, a lie, and not to ψευϚης, a liar, is probably the most correct.

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

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

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

Thou art a Samaritan - This was the same, among them, as heretic, or schismatic, among us. This is the only time in which the Jews gave our Lord this title of reproach; and they probably grounded it on his having preached among them, and lodged in their villages. See the account in Joh 4:39, Joh 4:40; but Samaritan, among them, meant a person unworthy of any credit.

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

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

I seek not mine own glory - Another proof that I am not influenced by any spirit but that which proceeds from God. But there is one that seeketh - i.e. my glory - and judgeth - will punish you for your determined obstinacy and iniquity.

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

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

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

And he saw it - Not only in the first promise, Gen 3:15, for the other patriarchs saw this as well as he; and not only in that promise which was made particularly to himself, Gen 12:7; Gen 22:18, (compared with Gal 3:16), that the Messiah should spring from his family; but he saw this day especially when Jehovah appeared to him in a human form, Gen 18:2, Gen 18:17, which many suppose to have been a manifestation of the Lord Jesus.

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

Before Abraham was, I am - The following is a literal translation of Calmet's note on this passage: - "I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a Divine and eternal nature. Both, united, subsist together in my person. Abraham knew how to distinguish them. He adored me as his God; and desired me as his Savior. He has seen me in my eternity, and he predicted my coming into the world." On the same verse Bishop Pearce speaks as follows: - "What Jesus here says relates (I think) to his existence antecedent to Abraham's days, and not to his having been the Christ appointed and foretold before that time; for, if Jesus had meant this, the answer I apprehend would not have been a pertinent one. He might have been appointed and foretold for the Christ; but if he had not had an existence before Abraham's days, neither could he have seen Abraham, (as, according to our English translation, the Jews suppose him to have said), nor could Abraham have seen him, as I suppose the Jews understood him to have said in the preceding verse, to which words of the Jews the words of Jesus here are intended as an answer."

Then took they up stones, etc. - It appears that the Jews understood him as asserting his Godhead; and, supposing him to be a blasphemer, they proceeded to stone him, according to the law. Lev 24:16.

But Jesus hid himself - In all probability he rendered himself invisible - though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (Joh 8:30, Joh 8:31), and who, we may suppose, favored his escape. Pearce.

But where did they find the stones, Christ and they being in the temple? It is answered: 1st. It is probable, as the buildings of the temple had not been yet completed, there might have been many stones near the place; or, 2dly. They might have gone out so the outer courts for them; and, before their return, our Lord had escaped. See Lightfoot and Calmet.

Going through the midst of them, and so passed by - These words are wanting in the Codex Bezae, and in several editions and versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the test. But, notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord's escape. 1st. He hid himself, by becoming invisible; and then, 2dly. He passed through the midst of them, and thus got clear away from the place.

See a similar escape mentioned, Luk 4:30, and the note there.

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

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

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

3. The original state of Satan is here pointed out - he abode not in the truth, Joh 8:44. Therefore he was once in the truth, in righteousness and true holiness - and he fell from that truth into sin and falsehood, so that he became the father of lies and the first murderer. Our Lord confirms here the Mosaic account of the fall of man, and shows that this fall was brought about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man.

4. The patience and meekness exercised by our Lord, towards his most fell and unrelenting enemies, are worthy the especial regard of all those who are persecuted for righteousness. - When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, Joh 8:44, in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct we find two grand virtues united, which are rarely associated in man, Meekness and Fidelity - patience to bear all insults and personal injuries; and boldness, is the face of persecution and death, to declare the truth. The meek man generally leaves the sinner unreproved: the bold and zealous man often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect also, our blessed Lord has left us an example, that we should follow his steps. Let him that readeth understand.

Moses hath commanded us to stone such - If they spoke accurately, this must have been a woman, who, having been betrothed to a husband, had been guilty of this crime before the marriage was completed; for such only Moses commanded to be stoned. He commanded indeed that other adulteresses should be put to death; but the manner of death was not specified. Deut 22:23.

That they might have to accuse him - Either of usurping the office of a judge, if he condemned her, or of being an enemy to the law, if he acquitted her. Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world.

He that is without sin - He that is not guilty: his own conscience being the judge) either of the same sin, or of some nearly resembling it; let him - as a witness, cast the first stone at her.

Beginning at the eldest - Or the elders. Jesus was left alone - By all those scribes and Pharisees who proposed the question. But many others remained, to whom our Lord directed his discourse presently after.

Hath no man condemned thee? - Hath no judicial sentence been passed upon thee?

Neither do I condemn thee - Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.

He that followeth me shall in nowise walk in darkness - In ignorance, wickedness, misery: but shall have the light of life - He that closely, humbly, steadily follows me, shall have the Divine light continually shining upon him, diffusing over his soul knowledge, holiness, joy, till he is guided by it to life everlasting.

Thou testifiest of thyself; thy testimony is not valid - They retort upon our Lord his own words, John 5:31; if I testify of myself, my testimony is not valid. He had then added, There is another who testifieth of me. To the same effect he replies here, John 8:14, Though I testify of myself, yet my testimony is valid; for I am inseparably united to the Father. I know - And from firm and certain knowledge proceeds the most unexceptionable testimony: whence I came, and whither I go - To these two heads may be referred all the doctrine concerning Christ. The former is treated of John 8:16, &c, the latter John 8:21, &c. For I know whence I came - That is, For I came from God, both as God and as man. And I know it, though ye do not.

Ye judge after the flesh - As the flesh, that is, corrupt nature dictates. I judge no man - Not thus; not now; not at my first coming.

I am not alone - No more in judging, than in testifying: but I and the Father that sent me - His Father is in him, and he is in the Father, John 14:10,11; and so the Father is no more alone without the Son, than the Son is without the Father, Prov 8:22,23,30. His Father and he are not one and another God, but one God, (though distinct persons,) and so inseparable from each other. And though the Son came from the Father, to assume human nature, and perform his office as the Messiah upon earth, as God is sometimes said to come from heaven, for particular manifestations of himself; yet Christ did not leave the Father, nor the Father leave him, any more than God leaves heaven when he is said to come down to the earth.

Deut 19:15.

Then said they to him, Where is thy Father? Jesus answered - Showing the perverseness of their question; and teaching that they ought first to know the Son, if they would know the Father. Where the Father is - he shows, John 8:23. Meantime he plainly intimates that the Father and he were distinct persons, as they were two witnesses; and yet one in essence, as the knowledge of him includes the knowledge of the Father.

Ye are - Again he passes over their interruption, and proves what he advanced, John 8:21. Of them that are beneath - From the earth. I am of them that are above - Here he directly shows whence he came, even from heaven, and whither he goes.

If ye believe not that I AM - Here (as in John 8:58) our Lord claims the Divine name, I AM, Exod 3:14. But the Jews, as if he had stopped short, and not finished the sentence, answered, Who art thou?

Even what I say to you from the beginning - The same which I say to you, as it were in one discourse, with one even tenor from the time I first spake to you.

I have many things to say and to judge of you - I have much to say concerning your inexcusable unbelief: but he that sent me is true - Whether ye believe or no. And I speak the things which I have heard from him - I deliver truly what he hath given me in charge.

They understood not - That by him that sent him he meant God the Father. Therefore in John 8:28,29 he speaks plainly of the Father, and again claims the Divine name, I AM.

When ye shall have lifted up - On the cross, ye shall know - And so many of them did, that I AM - God over all; and that I do nothing of myself - Being one with the Father.

The Father hath not left me alone - Never from the moment I came into the world.

The truth - Written in your hearts by the Spirit of God, shall make you free - From guilt, sin, misery, Satan.

They - The other Jews that were by, (not those that believed,) as appears by the whole tenor of the conversation. We were never enslaved to any man - A bold, notorious untruth. At that very time they were enslaved to the Romans.

Jesus answered - Each branch of their objection, first concerning freedom, then concerning their being Abraham's offspring, John 8:37, &c. He that committeth sin, is, in fact, the slave of sin.

And the slave abideth not in the house - All sinners shall be cast out of God's house, as the slave was out of Abraham's: but I, the Son, abide therein for ever.

If I therefore make you free, ye - shall partake of the same privilege: being made free from all guilt and sin, ye shall abide in the house of God for ever.

I know that ye are Abraham's offspring - As to the other branch of your objection, I know that, ye are Abraham's offspring, after the flesh; but not in a spiritual sense. Ye are not followers of the faith of Abraham: my word hath no place in your hearts.

Ye do the deeds of your father - He is not named yet. But when they presumed to call God their Father, then he is expressly called the devil, John 8:44.

I proceeded forth - As God, and come - As Christ.

Ye cannot - Such is your stubbornness and pride, hear - Receive, obey my word. Not being desirous to do my will, ye cannot understand my doctrine, John 7:17.

He was a murderer - In inclination, from the beginning - Of his becoming a devil; and abode not in the truth - Commencing murderer and liar at the same time. And certainly he was a killer of men (as the Greek word properly signifies) from the beginning of the world: for from the very creation he designed and contrived the ruin of men. When he speaketh a lie, he speaketh of his own - For he is the proper parent, and, as it were, creator of it. See the origin not only of lies, but of evil in general!

Because I speak the truth - Which liars hate.

Which of you convicteth me of sin? - And is not my life as unreprovable as my doctrine? Does not my whole behaviour confirm the truth of what I teach?

He that is of God - That either loves or fears him, heareth - With joy and reverence, God's words - Which I preach.

Say we not well - Have we not just cause to say, Thou art, a Samaritan - An enemy to our Church and nation; and hast a devil? - Art possessed by a proud and lying spirit?

I honour my Father - I seek his honour only.

I seek not my own glory - That is, as I am the Messiah, I consult not my own glory. I need not. For my Father consulteth it, and will pass sentence on you accordingly.

If a man keep my word - So will my Father consult my glory. We keep his doctrine by believing, his promises by hoping, his command by obeying. He shall never see death - That is, death eternal. He shall live for ever. Hereby he proves that he was no Samaritan; for the Samaritans in general were Sadducees.

If I honour myself - Referring to their words, Whom makest thou thyself?

He saw it - By faith in types, figures, and promises; as particularly in Melchisedec; in the appearance of Jehovah to him in the plains of Mamre, Gen 18:1; and in the promise that in his seed all the nations of the earth shall be blessed. Possibly he had likewise a peculiar revelation either of Christ's first or second coming.

Thou art not yet fifty years old - At the most. Perhaps the gravity of our Lord's countenance, together with his afflictions and labours, might make him appear older than he really was. Hast thou seen Abraham - Which they justly supposed must have been, if Abraham had seen him.

Before Abraham was I AM - Even from everlasting to everlasting. This is a direct answer to the objection of the Jews, and shows how much greater he was than Abraham.

Then they took up stones - To stone him as a blasphemer; but Jesus concealed himself - Probably by becoming invisible; and so passed on - With the same ease as if none had been there.

JEsus went unto the mount of Olives .

A Mountain within less than two miles of Hierusalem, whither our Saviour, when he was at Hierusalem, was wont often to withdraw, for Privacy and Devotion, Mat. 24. 3. and 26.30. Luke 21.37. & 22.39.

2 And early in the morning he came again into the temple , and all the people came unto him ; and he sate down, and taught them .

So at our Lords last Passover Luke notes, Chap. 21.38. That all the People came to him early in the morning in the Temple to hear him. Our Saviours early going into the Temple to teach, and the Peoples diligence in coming so early to him to hear, ought to check our slothfulness in Sacred business.

Multitudes of People came to him; for the universal Particle all must be expounded in a multitude of Scriptures.

He, after the manner of the Iewish Teachers, sate down, and taught them: Of this Custom of theirs, for their Doctors, while they taught, to [illegible: 1 letter]it down, we have had occasion to speak before.

3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

There were (as they say) three sorts of Scribes amongst the Iews. The first were Secretaries to Princes and great men; so Sheva was Scribe to David, 2 Sam. 20.25. A Second sort, were such as we call Scriveners, or Publick Notaries, who made Instruments for People, and were employed in their more private Bargains and Contracts Neither of these seem to have been of Authority enough to have done this Act; and besides, the Pharisees being joyned with them, makes it evident, that these Scribes were those who expounded the Law in the Temple, and in the Synagogues, and are therefore called Lawyers; they are often joyned with the Pharisees in our Saviours Discourses, Mat. 23.13, 14, 15, &c. And we find them often joyning with them in their Discourses and Actions, tending to entrap our Saviour; such was their Design at this time.

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

They bring to our Saviour a Woman taken in the Act of Adultery, and set her before him.

5 Now Moses in the law commanded us, that such should be stoned : but what sayest thou ?

Moses in the Law, Lev. 20.10. commanded, that such Malefactors should be put to death; but we read of no Law commanding this kind of death. And their Rule was, that when the Law had set no kind of death for an Offence, there the mildest kind of death was to be their Punishment, which they counted Strangling to be: But they ordinarily entituled Moses to their Traditional Additions tothe Law; & death being commanded by the Law, as the Punishment of such Offenders, they took themselves to be at liberty to determine the kind of death, as Prudence, and reason of State ruled them; so as probably, they seeing that that sin grew very frequent amongst them, they appointed Stoning to be the kind of death such Malafactors should be put to. The manner of which we are told was this: The Guilty Person was to be carried up to some High Places, and thrown down from thence headlong by such as Witnessed against him; then they threw stones at him till they had killed him (if not killed by the fall); or covered him, if he were dead. This they tell our Saviour Moses commanded, because he had commanded in the general, that such a Person should dye; and their Sanhedrim had determined this particular death to such Malefactors:

But they would know what our Saviour said to this.

Marginal references: Deut. 2[illegible: 1 letter].22.

6 This they said, tempting him, that they might have to accuse him . But Jesus stouped down, and with his finger wrote on the ground as though he heard them not .

Their design was from his answer to take some colourable pretence to Accuse, and either to discredit him with the People, or to expose him to the displeasure of the Superiour Powers. If he had directed to send her to be punisht by the Roman Governours, who administred Justice in Capital Causes, the People would be fir'd with Indignation; for they lookt upon them as Invaders of the Rights of Government that belonged to the Israelites. If he had advised them to put her to death by their own Power, they would have Accused him of Sedition, as an Enemy of the Roman Authority. If he had dismist her as not worthy of death, they would have Accused him to the Sanhedrim, as an Infringer of the Law of Moses, as a favourer of dissoluteness, an Enemy to Civil Society, and worthy of universal Hatred. This malicious Design, so craftily concerted, our Saviour easily discovered and defeated; whereas they thought it would require his most attentive consideration to extricate himself from the Snare,

He seemed not at all to attend to what they said, but stooping down, wrote on the ground; what he wrote, or how he could write upon the floor of the Temple (which was of stone) are very idle Questions; the first not possible to be resolved, the second impertinent; for it is not said, that he made any impression upon the ground, tho it be said, he wrote upon it. It appeareth plainly to have been but a divertive Action, by which our Saviour [illegible: 1 letter]ignified, that he gave no ear to them.

7 So when they continued asking him, he lift up himself, and said unto them, He that is without sin among you, let him first cast a stone at her .

They will not let our Saviour alone, but importune him to an Answer.

He saith, He that hath no sin, let him first cast a stone at her. The Law of God was, Deut. 17.7. That in the Execution of Malefactors, The hands of the Witnesses should be first upon him, to put him to death. In reason those who are zealous for the Punishment of others, should neither be guilty of the same, nor of greater Crimes themselves. By this saying of our Saviour, we must not understand it the will of God, that those who are Magistrates, and employed in executing the Lords Vengeance on Malefactors, should themselves be free from all Guilt (for then no Justice should be done.) The Vengeance is Gods, not theirs: It is the Law of God which they execute. He onely by this minds them of that Compassion which ought to be found in Persons Prosecuting others justly, that they may execute Judgment with compassion and tenderness, and such moderation as the Law will allow them, considering that they are not free from guilt, but as obnoxious to the Justice of God for other sins, as those poor Creatures, whom God hath suffered to fall into sins Punishable by Humane Judges.

8 And again he stouped down, and wrote on the ground .

When our Saviour had said this, he returneth to his former posture and action (it being not a thing wherein he was concerned, who was not sent into the World to be a Secular Judge) as not at all regarding them.

9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last : and Jesus was left alone, and the woman standing in the midst .

This was an Age of very great Corruption as to mens Lives and Manners, as well as to Doctrine, and corruption of Worship; and as other Enormities of Life were very common and ordinary amongst them, so it is very probable were Adulteries; and that their Rulers and Teachers were not without great Guilt. Now, see the power of Conscience, when set on work by God; these Accusers Consciences were to them as a thousand Witnesses; they were reproved and Convicted by them, and not able to stand under the Reflections of them; or to say any thing in Answer to what our Saviour had said: They went away one after another; and possibly it is particularly noted, that they began at the Eldest, because the Consciences of the Eldest of them charged them more deeply for more and greater sins.

Jesus was left not wholly alone, for the next words tell us, that the Woman was still left standing in the midst; and no doubt but his Apostles were there, for they constantly attended him, and no doubt divers others were also there: But the meaning is, that he was by this means quit of the Scribes and Pharisees Company, who were gone out of shame, being thus Convicted by their own Consciences, which told them, that whatsoever this Woman was, they were no fit Accusers.

10 When Jesus had lift up himself, and saw none but the woman , he said unto her, Woman, where are those thine accusers? hath no man condemned thee ?

The close of the former verse told us, that tho the Scribes and Pharisees were gone, yet the Woman was left in the midst, expecting Christs Sentence:

Christ knew well enough that the Scribes and Pharisees, this poor Womans Accusers, were gone; but yet he acteth warily, and calls for her Accusers, and asks if no man had Condemned her? Thereby intimating, that the Law against [illegible: 1 word] was a just Law; and if the Crime were proved against her, she deserved to dye; but she must first be Convicted, and Condemned: He asks her, If she were Condemned? For then he had nothing to say. She tells him, None had.

11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee : go, and sin no more .

He replyeth, Neither did he. He did not acquit her, for he was not to make void the Law of God; nor did he Condemn her: He was neither a Witness in the case, nor yet a Secular Judge, to whom such Judgments did belong; he was onely to speak to her, as the Mediator and Saviour of man.

Go, I discharge thee, as being Coram non Iudice, before one who in my present capacity am no Judge to hear this Cause, and to give Sentence in it. Sin no more; whatever becometh of thee as to mans Judgment, thou hast reason to fear the greater Judgment of God, if thou goest on in a course of sin. Nor doth he say, Commit Adultery no more; but Sin no more. No partial Repentance or Sorrow for any particular sin will suffice a Penitent that hopes for any Mercy from God; but a leaving off all sin, of what kind soever it be.

12 ¶ Then spake Jesus again unto them, saying, I am the light of the world : he that followeth me, shall not walk in darkness , but shall have the light of lite .

This is what Iohn the Baptist had said of Christ before, Chap. 1.4, 5. and what Christ saith of himself afterward, Chap. 9.5. It was Prophesied of him, that he should be a light to the Gentiles, and Gods Salvation to the ends of the Earth. And old Simeon saith of him, Luke 1.32. That he was to be a light to lighten the Gentiles, and the G[illegible: 1 letter]ory of his People Israel. Light is a thing Glorious in it self, and communicative of it self unto others to guide them. So as Christ is most aptly compared to Light, and spoken of under that Notion; as for his own innate Glory, so for the communicativeness of himself to Creatures; which latter appeareth to be chiefly here intended:

For he saith, that he who followed him, believing his Doctrine, and obeying his Precepts; Living according to his Direction, and his Example, should not be at a loss, how to guide himself, nor remain in the darkness of Sin, Ignorance, and Spiritual Death; but

should have that Light, which bringeth Life along with it, and is sufficient to guide a man in all the works of a Spiritual Life, and at last bring him to Life Eternal.

Marginal references: Chap. 12.35, 36, 46.

13 The Pharisees therefore said unto him▪ Thou bearest record of thy self; thy record is not true .

It was a known Rule of Law, That none ought to be believed upon a Testimony given to himself; this is that they object to our Saviour, That tho he spake great things of himself, yet he was not to be believed in [illegible: 1 letter]is own Cause.

14 Jesus answered and said unto them, Though I bear record of my self, yet my record is true ▪ for I know whence I came, and whither I go z; but ye cannot tell whence I come, and whither I go a.

There is a seeming difficulty to reconcile the words of our Saviour, Chap. 5.31. If I bear witness of my self, my witness is not true; and his assertion here, Though I bear witness of my self, my record is true: But the Resolution of it is clear by considering that he speaks in the former Chapter of his own single Testimony with respect to them, as not of sufficient validity to Authorize his Divine Vocation, according to the Rule of their Law, that required a double Testimony for Confirmation of things; but here he speaks of the verity of it in it self: For I know whence I came, and whither I go. That is, I know from whom I have received my Commission, (tho secret to the World) even from the Father: And yet after the accomplishing of my Embassy for his Honour, I shall return to Heaven, and be Glorified with the Glory I had with him before the World was, Chap. 17.5. The Reason alledged implies his being the Son of God; and his Fathers entire approbation of his Office, and Fidelity in the discharge of it; and the concurrent Testimony of the Father with him: Therefore his Record was Authentick and true. But they did not believe his Mission from Heaven, nor that he was to ascend thither, and accordingly disvalued his Testimony.

Marginal references: Chap. 9.29.

15 Ye judge a[illegible: 1 letter]ter the flesh , I judge no man .

According to my outward appearance to you, so you judge of me; or according to your own Passions, and Corrupt Affections.

I judge no man in that manner, or I judge no man alone, as it followeth in the next Verse.

Marginal references: Chap. 12▪47.

16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me .

My Testimony is not to be look'd upon as a single Testimony for my self; tho I do judge, yet my judgment is true; for no Act of mine is a single Act: I and my Father are one; and what I do, thy Father also doth, that sent me into the World as his Embassador: So as if the judgment of God be true, which you all own, grant, and acknowledge; then my judgment is true, because it is not mine onely, but the judgment also of that God, whom you own, acknowledge, and Worship, and who sent me into the World.

Marginal references: Ver. 29.

17 It is also written in your law, that the testimony of two men is true .

It is written, Deut. 17.6. and 19.15. God so ordered it by his Divine Law, that every thing should be established by the Testimony of two Witnesses.

Marginal references: Mat. 18.16.

18 I am one that bear witness of my self, and the Father that sent me, beareth witness of me .

I (saith our Saviour) have two Witnesses; I am one, I bear Witness of my self: My Father is another, for he beareth Witness of me. Our Saviours Argumentation seemeth weak, unless we look upon him as exempt from the condition of ordinary men, and no mere man, by reason of the Personal Union of the Divine and Humane Nature in his Person. Nor must our Saviour be understood here to distinguish himself from his Father, in respect of his Divine Being; for so he and his Father are one: But in respect of his Office, as he was sent, and his Father was he who sent him. And indeed in the whole he seemeth to accommodate himself to the Peoples apprehensions of him.

19 Then said they unto him, Where is thy Father ? Jesus answered, Ye neither know me, nor my Father, if ye had known me, ye should have known my Father also .

Thou talkest much of thy Father, where is he? We know no Father which thou hast but the Carpenter, Ioseph; we do not look upon him as so Credible a Witness in the Case, as to take his Testimony in such a matter as this is:

Christ tells them, that the reason why they did not know the Father, was because they did not know and acknowledge, receive and believe him; for if they had received and believed him, they would not then have been at such a loss to have known where his Father was, or who he was. The Eternal Father is not to be known but in, and by, and through the Son.

Marginal references: Chap. 16.3.; Chap. 14.9.

20 These words spake Jesus in the treasury as he taught in the Temple : and no man laid hands on him , for his hour was not yet come .

The Treasury was a publick place in the Temple; concerning which, see the Notes on Mat. 27.6. Mark 12.41, 43. Luke 21.1. Christ taught sometimes in one part of the Temple, sometimes in another:

But that no man should lay hold on him, considering the search made for him in the beginning of the Feast, and their sending Messengers to take him, as we read Chap. 7.32. and the Affront he had given to the Scribes and Pharisees (of which we read in the beginning of this Chapter) was very Miraculous:

Nor can any account be given of it besides what is here given, viz. That his hour was not yet come. Which was the reason we heard given before in the same case, Chap. 7.30. Men shall be able to do nothing against Christ, or any that belong unto him, till the time cometh that God hath set in his wise and eternal thoughts.

Marginal references: Chap. 7.30.

21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins : whither I go, ye cannot come .

The greatest part of what is said here, was said by our Saviour before, Chap. 7.34. (See the explication of it there) onely here, instead of you shall not find me, is, you shall die in your sins;

a Phrase we shall find in Ezek. 3.18, 19. which doubtless signifieth, in the guilt of your sins, not removed from you; and is a threatning of Eternal death, as well as Temporal in the destruction of Hierusalem:

And those who do so, cannot come into Heaven, where Christ is.

Marginal references: Chap. 13.33.

22 Then said the Jews, Will he kill himself? because he saith, Whither [illegible: 1 letter] go, ye cannot come .

Before they guessed, that he would go to the dispersed amongst the Gentiles, Chap. 7.35. Now they fancy that he would kill himself; or else speak this in Mockery.

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

Ye are not onely of an Earthly extraction, Creatures of the Earth, not descended from Heaven, as I am; but also of Earthly Spirits and Principles: You savour nothing that is sublime and Spiritual, and therefore you do not understand me: I tell you, I am not of this World. My Original is not from it, nor am I to determine my being in it. I shall dye, but I shall rise again from the dead, and Ascend into Heaven, where you cannot come. Still our Saviour asserts his Divine Nature; and the stress of all, he saith, lyeth there; their unbelief of which was the cause of all their Disputings and Errors. He had given them the greatest Evidence of it imaginable in the works which he had done in their sight, which were not onely above the Power of Nature, but such as God had never Authorized, or enabled any Creature to do; yet they being destitute of supernatural Grace, did not believe in him: And they were inexcusable, because that Grace was denyed them for their wilful Corruption and wickedness, which they might have avoided by the use of that common Grace which was not denyed them.

Marginal references: Chap. 3.31.

24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins .

In the Greek it is onely, If you believe not that I am. Some refer this to Christs Divine Nature. (I am, is the Name of God, Exod. 3.14.) But others rather think that Christ here speaketh of himself as the Messiah and Mediator, and so the object of Peoples Faith; and he out of whom there is no Salvation: The latter indeed includeth the former; for Cursed is he that trusteth in man, and maketh flesh his Arm. The Text plainly holds forth an impossibility of Salvation for those who under the Revelations of the Gospel, receive not, and believe not in Christ as Mediator.

Marginal references: Ver. 21.

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

What good Christian will not learn to contemn the slights and Reproaches of sinful men, when he readeth a company of Miscreants thus using their Lord and Master, saying to him, Who art thou? It is no wonder if the World which knew him not, doth not know us

The latter part of the verse as it lyes in the Greek, is exceeding difficult, word for word it is, The beginning▪ because also I speak unto you. Some think that our Saviour calleth himself The beginning. Others think the Noun is in this place put for an Adverb; of which we have many instances in Scripture, tho none as to this Noun; (but I shall leave those who desire satisfaction as to what is said by Criticks about this Verse, to what Mr. Pool hath Collected in his Synopsis Criticorum, and onely consider it as our Interpreters understood it) in which form it seemeth to be a mere slighting of them, as much as if he had said, I have often enough, even from the beginning, told you who I am; I can say no more to you upon that head than I have said. I am the same, and no other, than I at first told you I was.

26 I have many things to say, and to judge of you : but he that sent me is true ; and I speak to the world those things which I have heard of him .

Iudging is not put here for Judicial Condemnation; but for Reproving and Accusing, which is one part of Judging. You Accuse and Reprove me; I have many things of which I could also Accuse and Convince you; but let me say what I will, you will not believe me.

But you will not escape the Judgment of my Father, who is true, he will Judge you

I speak unto men nothing but what it is his will that I should declare to them.

Marginal references: Chap. 7.28.; Chap. 3.32. and 15.15.

27 They understood not that he spake to them of the Father .

The Iews (as we are told) used to call God, The Father, in a way of Eminency; they understood that he spake to them of his Father; but they would not understand when he spake to them of his Father, or the Father, he meant God the Father of all; their minds were blinded, that they could not see; and their hearts hardened, that they could not understand.

28 Then said Jesus unto them, VVhen ye have lift up the Son of man , then shall ye know that I am he, and that I do nothing of my self , but as my Father hath taught me, I speak these things .

It is your unhappiness, that while I am alive, and Preaching the Gospel to you, inviting you to Repentance, and Faith in me, as the true Messiah: You will not believe me to be indeed what I am; but you shall lift me upon the Cross (for that is meant by lifting up, as Chap. 12.32. and 3.14.) and when that time cometh, you shall know that I am

the Light of the World, as v. 12. For after that, the Gospel began to be Preached to all Nations. Or that I am the true Messiah, he whom the Father hath sent into the World. Some of you shall then know it by those Signs and Wonders, that shall attend my Death and Resurrection, and to your shame and confusion: others of you shall know it to your Eternal Joy and Salvation; believing on me then, whom you will not now acknowledg:

and that what I have done, I have onely done by Commission from my Father, not of my Self:

and that what I have taught, I have had in Commission from my Father to Teach.

Marginal references: Chap. 5.19, 30.; Chap. 3.11.

29 And he that sent me is with me, the Father hath not left me alone , for I do always these things that please him .

I have the presence of God with me, as I am Mediator; the Father hath not sent me into the World to do his will, and left me alone without his presence,

for I do his Will, I drive no separate Design from my Father, but always do those things which please him. From whence all Faithful Ministers and Christians may learn how to conclude of God's Presence with them, which they can no longer promise to themselves, than they speak and do those things that please him.

Marginal references: Chap. 14▪ 10.; ver. 16.

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

Believing on him, is not here to be understood strictly of Saving Faith; but rather, of some preparations toward it: they began to believe that he was the true Messias, and to have more honourable thoughts than they had of him: that this was all, will appear from what we find in the following Verses; and believing often signifieth no more in the New Testament, than a light Assent given to some Propositions of the Gospel relating to Christ.

Marginal references: Chap. 7.31.

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

In the Sense before Expressed. Our Saviour well enough saw their Hearts, and in what manner they believed, and what sort of Disciples they were, viz. onely Nominal: They have the name of Disciples who come after Christ to hear him; but they are his Disciples indeed, who make his Doctrine the Rule of their Lives. He therefore tells them,

That not a meer saying to him Lord, Lord, and yielding some light Assent to some Propositions of Truth in the Gospel, would make them his Disciples in truth and reality, without an abiding and continuance in the words which he taught them.

32 And ye shall know the Truth , and the truth, shall make you free .

That is, you shall more fully and clearly know the Truth; by which may be either understood Christ, who stileth himself, The way, the truth, and the life; or those Propositions of Truth which Christ hath Revealed. There must be some knowledge of Truth in a Soul before it can believe; for how shall they believe (saith the Apostle) in him of whom they have not heard? but a fuller and clearer knowledge of the Truth is got by degrees, by those who studiously seek after it, and walk close with God.

And the truth shall make you free. It appears by ver. 36. That by the Truth, he means himself; there he saith, If the Son make you free: and indeed, though the knowledge of the Proposition of Truth, gives men some liberty from the bondage of ignorance, and some Lusts, yet it is onely the saving knowledge of Christ, which brings men into a perfect liberty from the Law, the rigour, curse, and terror of it, and from the dominion of Sin and Corruption.

Marginal references: Rom. 6.18.

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

This made them angry, That Christ should speak of their being made Free; for those that are Free, are not in a capacity to be made Free. The Iews were a People very tenacious of their Liberty, and gloried much in the right they had to it.

How carnally doth a carnal heart understand Spiritual Mysteries? Thus Nicodemus hearing of being born again, grosly dreamed, of entring into his Mothers Womb, and being born again. The woman of Samaria, hearing of living Water, dreamt of Water that should so satisfie her Thirst, as she should never come again to the Well to draw. The Iews here hearing of being made free, dream of a freedom from Human Bondage and Slavery. To what our Saviour had said, That if they knew the Truth, the Truth should make them free; They reply, We are Abrahams seed, and were never in bondage to any. Admitting that they were Abrahams seed, that is Iews, were not the Iews in Bondage? first, to Pharaoh King of Aegypt; then to Nebuchadnezzar King of Babylon: they were [illegible: 1 letter]ow in Bondage to the Romans. They must either understand it of their own Persons, tho they were Tributar[illegible: 1 letter]es, they were no Slaves; or else concerning their Right, they had a right to Liberty, though they were under an Extrinsick Servitude to their Conquerors.

Marginal references: ver. 39.

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

Our Saviour here Correcteth their mistake, letting them know, That he was not speaking about any Corporal, but Spiritual Servitude; not of the freedom of Mens Bodies from the power of Enemies, but of the freedom of Mens Souls from the slavery and dominion of Lusts and Corruptions. He that doth sin (saith he) is the servant of sin. The committing or doing of Sin here intended, is not to be understood of single Acts of Sin, (for in that sense, who lives and sinneth not? (The righteous man sinning seven times in a day) so as all men would be concluded the Servants of Sin); but of living Indulgently and Habitually in a course of Sin, and in the practise of gross Sins: in which sense Workers of iniquity is to be taken, Matt. 7.23. And this very Phrase, 1 Iohn 3.4. And indeed, the very Heathen could see, that there was no such slavery as a Servitude to Lusts and Passions; Men are the Servants of Corruption, 2 Pet. 2.19. under the Dominion of sin, Rom. 6.20.

Marginal references: Rom. 6.16.

35 And * the servant abideth not in the house for ever , but the son abideth for ever .

The Servant of Sin

abideth not in the Church (which is the House of God) for ever. Look as it is with Slaves, and Servants, they are no fixed Members of Families; they may be turned out, they may be sold over to others; they abide in Families according as in them they behave themselves: so you, who as you are Abrahams Seed, as you boast, and glory; are now servants in the Church of God; yet if you continue to be servants of Sin, you shall not for ever abide in God's House; if you be not cast out of the Church Militant, you shall certainly be cast out of the Church Triumphant; that is, you shall never come there:

but the Son; some think he speaks of himself, who was the Eternal Son of God, he abides for ever; but I rather think, he speaks of him that is a Son by Adoption, Iohn 1.12. Rom. 8.16, 17. So as this Text sheweth us the remarkable difference, betwixt a nominal Professor, and one who is a true Believer; the one is but as a Servant in Gods House, to whom belongeth no Inheritance; though while he is in the Family, he enjoyeth some common priviledges which a meer stranger hath no right to: The other is a Son, and hath a right to the Inheritance, and so shall never be cast out of the Family, but abideth in it for ever.

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

If that term [the Son] in this Verse be the same with [the Son] mentioned in the former Verse, they must both be understood of Christ; for it is most certain, that here [the Son] can signifie no more than Christ, to whom alone it belongeth to make Souls free from the slavery of the Law, Sin, Death, Hell, &c.

Now saith our Saviour, This is the true freedom. Alas! what is the freedom you boast of, and glory in? It is not the freedom of your inward Man; if you were in the fullest actual possession of it: many a one in that sense free, hath a base servile slavish mind, and is a servant to Corruption and Lusts. It is onely the freedom which I give unto Souls, that is a true and perfect liberty, and is alone worthy the name of it.

Marginal references: Rom. 8.2.

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

According to the flesh you are descended from Abraham, that I know; but of what advantage is, or can this be to you?

While in the mean time you are implacable enemies to me, and seek to Murther me, who am not onely an innocent person, but am the Lord of Life, and came to save the World▪ and the root of this is your unbelief; did you receive and believe the Word that I have spoken to you, you would do otherwise; but although the sound of my Word pierceth your Ears, and then you receive a little of it; yet it passeth not into your hearts, it hath no place within you; you do not believe it, you are not affected with it, it doth not dwell in you as it ought to do, so that you are not turned into the likeness and obedience of it. Men may be Professors and Members of the Church of God, in whom yet the Word of God hath no rooting, and findeth no true place, so as that their condition may be sad enough.

38 I speak that which I have seen with my father , and ye do that which ye have seen with your father .

My Father is God, I declare unto you his Mind and Will; no uncertain things, but what I have seen with him, that is, what I certainly know to be his Will.

You declare by your actions who is your Father; and as I do my Fathers Will, and what he teacheth me to do, so you do the works which the Devil, who is your Father, ver. 44 prompteth you to do

Marginal references: Chap. 5.19, 30. and 14.10, 24.

39 They answered and said unto him , Abraham is our Father , Jesus said unto them if ye were Abrahams children, ye would do the works of Abraham .

This was their continual boast, as may be learned from Matth. 3.9. Glorying in their birth-priviledge; as Abraham being the Father of the whole Iewish Nation, and in [illegible: 1 word] Church-priviledge. Abraham being the Head of the Iewish Church, and he to whom the Promises were made.

But Christ taketh them off this glorying, by minding them, that the Blood of Abraham running in their Veins, would be of little significancy to them, so long as they did not walk in Abraham's steps. Men are truly to be accounted the Children of those, not from whom they are naturally Descended, but whose steps they walk in, and whom they imitate in their Conversations.

Marginal references: ver. 33.; Rom. 2.2[illegible: 1 letter]. and 9.7.

40 But now you seek to kill me, a man that hath told you the truth, which I have heard of God : This did not Abraham .

You declare by your Actions, that you are very far from the spirit and temper of Abraham; I am one who being sent of God, whom you own as your Father, have faithfully revealed the will of God to you, and have never told you any thing but the Truth; and this is all my Crime, for which you seek to murder me, this

was none of your Father Abrahams practice; so as though you have something of Abrahams Blood, yet you have nothing of Abrahams Spirit in you.

41 You do the deeds of your father . Then said they to him, VVe be not born of fornication, we have one father, even God .

You imitate him who is indeed your father, by whom our Saviour (as we shall hear more afterwards) meaneth the Devil.

This they fume at, and tell him, They were not born of Fornication, which is in our English Dialect, as much as, We are no Bastards; but it hath another sense in this place, as appeareth by the next words.

We have one Father, even God. That is, we own and Worship one God who is our Father; which makes very good Interpreters think, that their meaning in those words, We are not born of Fornication, is, We are no Idolaters: Idolatry in Holy Writ being very ordinarily compared to Whoredome and Fornications.

Marginal references: Isa. 63, 16. & 64.8. Mal. 1.6.

42. Jesus said unto them, If God were your father, ye would love me , for I proceeded forth, and came from God , neither came I of my self, but he sent me .

This agreeth with what we have 1 Iohn 5.1. Every one that loveth him that begat, loveth him also that is begotten of him.

But here our Saviour rather seemeth to speak of his proceeding forth, and coming from God, as sent into the World to fulfil the Will of God as to the Redemption of Man, than of his proceeding from his Father by Eternal Generation. It is true, That he who loves the Father, will also love the Child, so far forth as he resembleth his Father, and acteth like unto him: and it is as true, that he who loveth him that sends a messenger, will also love the messenger, executing the Commission of him that sent him.

Marginal references: Chap. 5.43. and 7.28, 29.

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

It is manifest all along this Discourse, that Christ spake Riddles to the Iews, and that they understood not the import and sense of his Discourse; now (saith our Saviour) the reason is, because you cannot Hear, that is, Believe my Word: they could, and did hear it with their Ears; they heard the sound of it, but they could not discern the Spiritual sense and meaning of it. It was not given to them to know the mysteries of the Kingdom of God: Matt. 13.11. And the reason was, because they suffered themselves to be blinded by prejudice, and by their own Lusts, and corrupt Affections, till God gave them up to a judicial Blindness, that hearing they heard, and did not understand; and seeing they saw, and did not perceive.

44. Ye are of your father the Devil , and the lusts of your father ye will do , he was a murderer from the beginning, i and abode not in the truth, because there is no truth in him; when he speaketh a lye, he speaketh of his own, for he is a liar, and the father of it .

Our Saviour now plainly tells them, what he meant by t[illegible: 1 letter]eir Father, mentioned v. 38. viz. the Devil, whose Children though they were not by Natural Traduction, yet they were by imitation.

Wilfully doing the things which the Devil would have them do; he instanceth in two of these Lusts; 1. Murther, He saith, the Devil from the beginning of the World had a mind and design against the Sons of men; and he ever since, (as the Apostle tells us) hath gone about like a roaring lion seeking whom he may devour. And in this they were his true Children, using all Arts imaginable to destroy him whom God had sent into the World for mans Salvation.

In another thing also, they were the true and genuine Children of the Devil. The Devil had no Truth in him, nor did he abide in the Truth. God indeed created the Angels (who afterward fell) in a state of Rectitude, without unrighteousness; but they did not keep their first Station. So, neither did they love the Truth, nor abide in it, but were wholly false and L[illegible: 1 letter]ars, and could not abide the Truth.

Marginal references: Matth. 13.38. 1 John 3.8.

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

Such is your hatred to the Truth, that you hate me for no other reason, but because I reveal my Fathers will, (which is the Truth) to you; than which nothing can evidence a greater hatred to Truth, nor conformity and likeness to the Devil; there cannot be a greater Evidence of any ones hatred of the Truth, than the hatred of those who tell them the Truth; and for this very reason because they do so.

46 Which of you convinceth me of sin? and if I say the truth, why do ye not believe me ?

If any of you can prove, that I have spoken to you any thing that is false, and not consonant to the will of my Father, do it; but which of you is able to charge me with any such thing? If there be no such thing, but I have told you what is the very Truth, and the Will of my Father, as to what you are to believe, and do: why do you not believe me; for every reasonable soul is a Debtor to Truth.

47 He that is of God , heareth Gods words , ye therefore hear them not, because ye are not of God .

To be of God, here, is opposed to a being not of God, and so may be understood to comprehend Election, as well as Regeneration.

He heareth, acknowledgeth, believeth, and patiently submitteth to the Will of God revealed in his Word

The reason why you, though with your ears ye hear the Word of God, yet do not in heart receive, and embrace, and believe it, nor can submit to it, is because ye are not of God, not chosen of him, not savingly inlightned, and regenerated by him. So as this Text affords us an excellent Note, by which we may know whether we be Regenerated, and of God, yea or no? That is, our believing and yielding obedience to the Will of God revealed in his Word. By this saying of our Saviour, he seemeth to acquiesce in the Will of God, concerning these refractory and unbelieving Iews, notwithstanding all the pains he had taken with them to enlighten and bring them to the saving knowledge of the Truth. It pleased not his Father to open their Eyes that they might see, or their Hearts that they might understand. This ought in like manner to satisfie all the true and faithful Ministers of the Gospel, when they see they have laboured in vain, and spent their strength for nothing, and in vain. When they have done all they can, they will find this of our Saviour true; That the work must be Gods, and not theirs; and no more hearts will be changed, then theirs, who are of God.

Marginal references: John 4.6.

48 Then answered the Jews, Say we not well that thou art a Samaritan , and hast a Devil ?

A Samaritan signified to the Iews as much as an Imposter, or Saducer, for the Iews looked upon the Samaritans as a detestable sort of men, who had corrupted the Worship of God with their horrible Superstitions in Mount Gerizzim.

And hast a Devil: that is, art mad. (See the Notes on Chap. 7.20.)

Marginal references: Chap. 10 20.

49 Jesus answered, I have-not a Devil . I honour my father, and ye do dishonour me .

That is, I am not possessed with an Evil Spirit, as you Blaspheme, or (as others think) I am not mad, I speak the words of Truth and Soberness, (for it is said, that the Iews held an Opinion, That all who were Distracted, were Influenced by an Evil Spirit, and had a Devil.) It is true in both Senses, Christ had no Devil,

He did nothing that he did, but for the honour of his Father; this was but a term of Scandal and Reproach they cast upon Christ. In the mean time it must be observed, with how much meekness the Lamb of God received these most unworthy Reproaches cast upon him; that we may learn to behave our selves in like manner under such Temptations.

50 And I seek not my own glory, there is one that seeketh and judgeth .

Christ very often mindeth them of this, That in what he spake and did, he sought not his own Honour and Reputation, which both obviated an Objection they might make against him, and also convinced them of his truth and sincerity in what he did: (but saith he) though I seek not my own Honour, [illegible: 1 word] there is one who cometh himself in my Honour and Glory; and you must expect that he should Judge and Condemn you for all your hard speeches which you have spoken against me.

Marginal references: Chap. 5.44▪

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

To see Death [illegible: 1 word] this Text, signifieth to die, but in an apparently differing sense from what it is taken in Luke 2.26. Where it is to be understood, of a Natural Death; of which it cannot be understood here, for the holiest men shall die Rom. 8.10 The body is dead, (that is in dying) because of Sin; or shall dye, because of Sin; it must therefore be understood of Death Eternal, and in that sense the Proposition is certainly true, That an holy man that keepeth the Sayings of Christ, shall not see Death; that is, shall have Eternal Life; which is no more than what we have often before met with, viz. the Promise of Life Eternal, to Faith and Holiness.

Marginal references: Chap. 5.24. and 11.26.

52 Then said the Jews unto him, Now we know that thou hast a devil . Abraham is dead, and the prophets, and thou sayest, If a man keep my saying, he shall never ta[illegible: 1 letter]t of death .

This is the third time we have met with this Blasphemous imputation from these wretched men, Chap. 7.20. In this Chap. v. 48. and here. What we have here, may strongly incline us to believe, that by the Phrase they did not intend that he was Possessed with the Devil; for they here declare themselves confirmed in what they said, from his speaking that which was contrary to sense, and demonstration.

Abraham was Dead, (though the Father of the Faithful) and the Prophets were dead; and therefore to speak of any Mortal Man's not seeing Death, was contrary to every days Experience, and to the Experience of the holiest men who ever lived. To them therefore who understood him, speaking of a Natural Dissolution of the Soul and Body: this looked like the Language of one besides himself, (which probably was all they meant, when they said, He had a Devil) unless they used it as a term of reproach and passion, of all which, none can give any just account.

Marginal references: Heb. 11.13.

53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thy self ?

If thou canst so effect it, that those who keep thy sayings shall not dye; thou canst also make thy self Immortal; neither Abraham, nor the Prophets could save themselves from Death, they are all dead; What art thou? What doest thou make thy self? And by the way, this was another charge upon our Saviour, the Iews having no patience with any that should prefer himself before their Father Abraham or Moses.

54 Jesus answered, If I honour my self, my honour is nothing : It is my father that honoureth me, of whom ye say, that he is your God :

This is much the same with what our Saviour said, Chap 5.31. which he seemed to contradict, Ver. 14. (see the Notes on both these places) the meaning is, If I seek mine own honour, and glory; Or, if I arrogate to my self what indeed doth not belong to me. Or, if I alone honour my self, which (by the next words) seemeth to be the true sense of the Phrase here.

My Father is he who honoureth me, by Witnessing from Heaven, that I am his beloved Son; by sending me into the World to accomplish his Work; By many Signs and Wonders: and you say, that this my Father is your God. If therefore you will not give credit to me, and my Testimony, yet you ought to give credit to him, whom you own as your God.

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

Knowing here signifies more than a notional knowledge, or comprehending in our understanding so much of God, as may by Natural Powers be comprehended. It signifies affections, and a conversation suitable to such a knowledge

But I (saith our Saviour) fully and perfecty know him, both as to his Essence, Counsels, and Will, and am fully obedient to him.

Marginal references: Chap. 7.28, [illegible: 1 letter]9.

56 Your father Abraham rejoyced to see my days c: and he saw it f, and was glad .

And he was glad, with the joy of Faith, which gives the soul an Union with an absent Object by Faith made certain to it, Heb. 11.1.

You glory much in this, that you have Abraham to your Father; This Father of yours fore-saw my coming into the World, and my dying upon the Cross. He saw it by the Eye of Faith, in the Promise which was made to him, That in his seed all the nations of the Earth should be blessed. He saw it in the typt of Isaacs ▪ being Offered, then receiving him in a figure, Heb. 11.19. He saw it in the Light of Divine Revelation. He saw my coming in the Flesh: My dying upon the Cross for Sinners: The Publication of my Gospel to the whole World, by which means all the Nations of the Earth became Blessed in his Seed.

Marginal references: Luk. 10.24.

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

Christ was at this time but Three and thirty years old, and upward

they dream of Abrahams seeing him, and his seeing Abraham with bodily Eyes, of which Christ said nothing; that indeed had been a thing impossible: for Abraham was dead many hundred of years before Christ appeared in the Flesh to the World: neither doth our Saviour say, That he had seen Abraham, or that Abrah[illegible: 1 letter]m had seen him, but that he had seen his day, his coming in the Flesh, his Death, which Abraham had seen, not with bodily Eyes, but with the Eye of Faith.

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

Some will have the meaning to be, That Christ was b[illegible: 1 letter] fore Abrahams time constituted Mediator. As he is said to be the Lamb slain from the Foundation of the World: Rev. 13.8. So 1 Pet 1.20 But thus it might have been said of any of the Elect, That they were Chosen before Abraham was: It is therefore undoubtedly to be understood of Christs Eternal Existence, as to his Divine Nature, and this will appear: as from other Arguments, so from the whole scope of our Saviours former Discourse in this Chapter, which was to assert his Divine Nature and Equality with the Father.

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

As they also did, Chap. 10.31. It is vain to enquire, where they had stones in the Temple: they might be Repairing some part of it, or some parts of it paved with Stones might be loose, &c. It is enough, that we are assured, that some they found

He did not go through the midst of them that were in this uproar, but first thrust himself into the more innocent croud, then passed through the midst of them. Some make a question here, how he could pass through the midst of them: Whither he made his body invisible? (so the Lutherans think) or whither he struck his Enemies with Blindness, or thickned the Air before their Eyes. But what needs that Dispute? admit some few of the Rabble to be in a Rage, the greatest part Innocent, it is no hard thing for us to conceive, how a person discerning the disorder, may thrust himself into the more innocent Croud, and pass by, escaping the rage of his Enemies.

Marginal references: Chap. 10.39. and 11.8; Luk 4.30.

The Woman Taken in Adultery.

1 Jesus went unto the mount of Olives. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

Though Christ was basely abused in the foregoing chapter, both by the rulers and by the people, yet here we have him still at Jerusalem, still in the temple. How often would he have gathered them! Observe,

I. His retirement in the evening out of the town (v. 1): He went unto the mount of olives; whether to some friend's house, or to some booth pitched there, now at the feast of tabernacles, is not certain; whether he rested there, or, as some think, continued all night in prayer to God, we are not told. But he went out of Jerusalem, perhaps because he had no friend there that had either kindness or courage enough to give him a night's lodging; while his persecutors had houses of their own to go to (ch. vii. 53), he could not so much as borrow a place to lay his head on, but what he must go a mile or two out of town for. He retired (as some think) because he would not expose himself to the peril of a popular tumult in the night. It is prudent to go out of the way of danger whenever we can do it without going out of the way of duty. In the day-time, when he had work to do in the temple, he willingly exposed himself, and was under special protection, Isa. xlix. 2. But in the night, when he had not work to do, he withdrew into the country, and sheltered himself there.

II. His return in the morning to the temple, and to his work there, v. 2. Observe,

1. What a diligent preacher Christ was: Early in the morning he came again, and taught. Though he had been teaching the day before, he taught again to-day. Christ was a constant preacher, in season and out of season. Three things were taken notice of here concerning Christ's preaching. (1.) The time: Early in the morning. Though he lodged out of town, and perhaps had spent much of the night in secret prayer, yet he came early. When a day's work is to be done for God and souls it is good to begin betimes, and take the day before us. (2.) The place: In the temple; not so much because it was a consecrated place (for then he would have chosen it at other times) as because it was now a place of concourse; and he would hereby countenance solemn assemblies for religious worship, and encourage people to come up to the temple, for he had not yet left it desolate. (3.) His posture: He sat down, and taught, as one having authority, and as one that intended to abide by it for some time.

2. How diligently his preaching was attended upon: All the people came unto him; and perhaps many of them were the country-people, who were this day to return home from the feast, and were desirous to hear one sermon more from the mouth of Christ before they returned. They came to him, though he came early. They that seek him early shall find him. Though the rulers were displeased at those that came to hear him, yet they would come; and he taught them, though they were angry at him too. Though there were few or none among them that were persons of any figure, yet Christ bade them welcome, and taught them.

III. His dealing with those that brought to him the woman taken in adultery, tempting him. The scribes and Pharisees would not only not hear Christ patiently themselves, but they disturbed him when the people were attending on him. Observe here,

1. The case proposed to him by the scribes and Pharisees, who herein contrived to pick a quarrel with him, and bring him into a snare, v. 3-6.

(1.) They set the prisoner to the bar (v. 3): they brought him a woman taken in adultery, perhaps now lately taken, during the time of the feast of tabernacles, when, it may be, their dwelling in booths, and their feasting and joy, might, by wicked minds, which corrupt the best things, be made occasions of sin. Those that were taken in adultery were by the Jewish law to be put to death, which the Roman powers allowed them the execution of, and therefore she was brought before the ecclesiastical court. Observe, She was taken in her adultery. Though adultery is a work of darkness, which the criminals commonly take all the care they can to conceal, yet sometimes it is strangely brought to light. Those that promise themselves secrecy in sin deceive themselves. The scribes and Pharisees bring her to Christ, and set her in the midst of the assembly, as if they would leave her wholly to the judgment of Christ, he having sat down, as a judge upon the bench.

(2.) They prefer an indictment against her: Master, this woman was taken in adultery, v. 4. Here they call him Master whom but the day before they had called a deceiver, in hopes with their flatteries to have ensnared him, as those, Luke xx. 20. But, though men may be imposed upon with compliments, he that searches the heart cannot.

[1.] The crime for which the prisoner stands indicted is no less than adultery, which even in the patriarchal age, before the law of Moses, was looked upon as an iniquity to be punished by the judges, Job xxxi. 9-11; Gen. xxxviii. 24. The Pharisees, by their vigorous prosecution of this offender, seemed to have a great zeal against the sin, when it appeared afterwards that they themselves were not free from it; nay, they were within full of all uncleanness, Matt. xxiii. 27, 28. Note, It is common for those that are indulgent to their own sin to be severe against the sins of others.

[2.] The proof of the crime was from the notorious evidence of the fact, an incontestable proof; she was taken in the act, so that there was no room left to plead not guilty. Had she not been taken in this act, she might have gone on to another, till her heart had been perfectly hardened; but sometimes it proves a mercy to sinners to have their sin brought to light, that they may do no more presumptuously. Better our sin should shame us than damn us, and be set in order before us for our conviction than for our condemnation.

(3.) They produce the statute in this case made and provided, and upon which she was indicted, v. 5. Moses in the law commanded that such should be stoned. Moses commanded that they should be put to death (Lev. xx. 10; Deut. xxii. 22), but not that they should be stoned, unless the adulteress was espoused, not married, or was a priest's daughter, Deut. xxii. 21. Note, Adultery is an exceedingly sinful sin, for it is the rebellion of a vile lust, not only against the command, but against the covenant, of our God. It is the violation of a divine institution in innocency, by the indulgence of one of the basest lusts of man in his degeneracy.

(4.) They pray his judgment in the case: "But what sayest thou, who pretendest to be a teacher come from God to repeal old laws and enact new ones? What hast thou to say in this case?" If they had asked this question in sincerity, with a humble desire to know his mind, it had been very commendable. Those that are entrusted with the administration of justice should look up to Christ for direction; but this they said tempting him, that they might have to accuse him, v. 6. [1.] If he should confirm the sentence of the law, and let it take its course, they would censure him as inconsistent with himself (he having received publicans and harlots) and with the character of the Messiah, who should be meek, and have salvation, and proclaim a year of release; and perhaps they would accuse him to the Roman governor, for countenancing the Jews in the exercise of a judicial power. But, [2.] If he should acquit her, and give his opinion that the sentence should not be executed (as they expected he would), they would represent him, First, As an enemy to the law of Moses, and as one that usurped an authority to correct and control it, and would confirm that prejudice against him which his enemies were so industrious to propagate, that he came to destroy the law and the prophets. Secondly, As a friend to sinners, and, consequently, a favourer of sin; if he should seem to connive at such wickedness, and let it go unpunished, they would represent him as countenancing it, and being a patron of offences, if he was a protector of offenders, than which no reflection could be more invidious upon one that professed the strictness, purity, and business of a prophet.

2. The method he took to resolve this case, and so to break this snare.

(1.) He seemed to slight it, and turned a deaf ear to it: He stooped down, and wrote on the ground. It is impossible to tell, and therefore needless to ask, what he wrote; but this is the only mention made in the gospels of Christ's writing. Eusebius indeed speaks of his writing to Abgarus, king of Edessa. Some think they have a liberty of conjecture as to what he wrote here. Grotius says, It was some grave weighty saying, and that it was usual for wise men, when they were very thoughtful concerning any thing, to do so. Jerome and Ambrose suppose he wrote, Let the names of these wicked men be written in the dust. Others this, The earth accuses the earth, but the judgment is mine. Christ by this teaches us to be slow to speak when difficult cases are proposed to us, not quickly to shoot our bolt; and when provocations are given us, or we are bantered, to pause and consider before we reply; think twice before we speak once: The heart of the wise studies to answer. Our translation from some Greek copies, which add, me prospoioumenos (though most copies have it not), give this account of the reason of his writing on the ground, as though he heard them not. He did as it were look another way, to show that he was not willing to take notice of their address, saying, in effect, Who made me a judge or a divider? It is safe in many cases to be deaf to that which it is not safe to answer, Ps. xxxviii. 13. Christ would not have his ministers to be entangled in secular affairs. Let them rather employ themselves in any lawful studies, and fill up their time in writing on the ground (which nobody will heed), than busy themselves in that which does not belong to them. But, when Christ seemed as though he heard them not, he made it appear that he not only heard their words, but knew their thoughts.

(2.) When they importunately, or rather impertinently, pressed him for an answer, he turned the conviction of the prisoner upon the prosecutors, v. 7.

[1.] They continued asking him, and his seeming not to take notice of them made them the more vehement; for now they thought sure enough that they had run him aground, and that he could not avoid the imputation of contradicting either the law of Moses, if he should acquit the prisoner, or his own doctrine of mercy and pardon, if he should condemn her; and therefore they pushed on their appeal to him with vigour; whereas they should have construed his disregard of them as a check to their design, and an intimation to them to desist, as they tendered their own reputation.

[2.] At last he put them all to shame and silence with one word: He lifted up himself, awaking as one out of sleep (Ps. lxxviii. 65), and said unto them, He that is without sin among you, let him first cast a stone at her.

First, Here Christ avoided the snare which they had laid for him, and effectually saved his own reputation. He neither reflected upon the law nor excused the prisoner's guilt, nor did he on the other hand encourage the prosecution or countenance their heat; see the good effect of consideration. When we cannot make our point by steering a direct course, it is good to fetch a compass.

Secondly, In the net which they spread is their own foot taken. They came with design to accuse him, but they were forced to accuse themselves. Christ owns it was fit the prisoner should be prosecuted, but appeals to their consciences whether they were fit to be the prosecutors.

a. He here refers to that rule which the law of Moses prescribed in the execution of criminals, that the hand of the witnesses must be first upon them (Deut. xvii. 7), as in the stoning of Stephen, Acts vii. 58. The scribes and Pharisees were the witnesses against this woman. Now Christ puts it to them whether, according to their own law, they would dare to be the executioners. Durst they take away that life with their hands which they were now taking away with their tongues? would not their own consciences fly in their faces if they did?

b. He builds upon an uncontested maxim in morality, that it is very absurd for men to be zealous in punishing the offences of others, while they are every whit as guilty themselves, and they are not better than self-condemned who judge others, and yet themselves do the same thing: "If there be any of you who is without sin, without sin of this nature, that has not some time or other been guilty of fornication or adultery, let him cast the first stone at her." Not that magistrates, who are conscious of guilt themselves, should therefore connive at others' guilt. But therefore, (a.) Whenever we find fault with others, we ought to reflect upon ourselves, and to be more severe against sin in ourselves than in others. (b.) We ought to be favourable, though not to the sins, yet to the persons, of those that offend, and to restore them with a spirit of meekness, considering ourselves and our own corrupt nature. Aut sumus, aut fuimus, vel possumus esse quod hic est—We either are, or have been, or may be, what he is. Let this restrain us from throwing stones at our brethren, and proclaiming their faults. Let him that is without sin begin such discourse as this, and then those that are truly humbled for their own sins will blush at it, and be glad to let it drop. (c.) Those that are any way obliged to animadvert upon the faults of others are concerned to look well to themselves, and keep themselves pure (Matt. vii. 5), Qui alterum incusat probri, ipsum se intueri oportet. The snuffers of the tabernacle were of pure gold.

c. Perhaps he refers to the trial of the suspected wife by the jealous husband with the waters of jealousy. The man was to bring her to the priest (Num. v. 15), as the scribes and Pharisees brought this woman to Christ. Now it was a received opinion among the Jews, and confirmed by experience, that if the husband who brought his wife to that trial had himself been at any time guilty of adultery, Aquæ non explorant ejus uxorem—The bitter water had no effect upon the wife. "Come then," saith Christ, "according to your own tradition will I judge you; if you are without sin, stand to the charge, and let the adulteress be executed; but if not, though she be guilty, while you that present her are equally so, according to your own rule she shall be free."

d. In this he attended to the great work which he came into the world about, and that was to bring sinners to repentance; not to destroy, but to save. He aimed to bring, not only the prisoner to repentance, by showing her his mercy, but the prosecutors too, by showing them their sins. They sought to ensnare him; he sought to convince and convert them. Thus the blood-thirsty hate the upright, but the just seek his soul.

[3.] Having given them this startling word, he left them to consider of it, and again stooped down, and wrote on the ground, v. 8. As when they made their address he seemed to slight their question, so now that he had given them an answer he slighted their resentment of it, not caring what they said to it; nay, they needed not to make any reply; the matter was lodged in their own breasts, let them make the best of it there. Or, he would not seem to wait for an answer, lest they should on a sudden justify themselves, and then think themselves bound in honour to persist in it; but gives them time to pause, and to commune with their own hearts. God saith, I hearkened and heard, Jer. viii. 6. Some Greek copies here read, He wrote on the ground, enos hekastou auton tas hamartias—the sins of every one of them; this he could do, for he sets our iniquities before him; and this he will do, for he will set them in order before us too; he seals up our transgressions, Job xiv. 17. But he does not write men's sins in the sand; no, they are written as with a pen of iron and the point of a diamond (Jer. xvii. 1), never to be forgotten till they are forgiven.

[4.] The scribes and Pharisees were so strangely thunderstruck with the words of Christ that they let fall their persecution of Christ, whom they durst no further tempt, and their prosecution of the woman, whom they durst no longer accuse (v. 9): They went out one by one.

First, Perhaps his writing on the ground frightened them, as the hand-writing on the wall frightened Belshazzar. They concluded he was writing bitter things against them, writing their doom. Happy they who have no reason to be afraid of Christ's writing!

Secondly, What he said frightened them by sending them to their own consciences; he had shown them to themselves, and they were afraid if they should stay till he lifted up himself again his next word would show them to the world, and shame them before men, and therefore they thought it best to withdraw. They went out one by one, that they might go out softly, and not by a noisy flight disturb Christ; they went away by stealth, as people being ashamed steal away when they flee in battle, 2 Sam. xix. 3. The order of their departure is taken notice of, beginning at the eldest, either because they were most guilty, or first aware of the danger they were in of being put to the blush; and if the eldest quit the field, and retreat ingloriously, no marvel if the younger follow them. Now see here, 1. The force of the word of Christ for the conviction of sinners: They who heard it were convicted by their own consciences. Conscience is God's deputy in the soul, and one word from him will set it on work, Heb. iv. 12. Those that had been old in adulteries, and long fixed in a proud opinion of themselves, were here, even the oldest of them, startled by the word of Christ; even scribes and Pharisees, who were most conceited of themselves, are by the power of Christ's word made to retire with shame. 2. The folly of sinners under these convictions, which appears in these scribes and Pharisees. (1.) It is folly for those that are under convictions to make it their principal care to avoid shame, as Judah (Gen. xxxviii. 23), lest we be shamed. Our care should be more to save our souls than to save our credit. Saul evidenced his hypocrisy when he said, I have sinned, yet now honour me, I pray thee. There is no way to get the honour and comfort of penitents, but by taking the shame of penitents. (2.) It is folly for those that are under convictions to contrive how to shift off their convictions, and to get rid of them. The scribes and Pharisees had the wound opened, and now they should have been desirous to have it searched, and then it might have been healed, but this was the thing they dreaded and declined. (3.) It is folly for those that are under convictions to get away from Jesus Christ, as these here did, for he is the only one that can heal the wounds of conscience, and speak peace to us. Those that are convicted by their consciences will be condemned by their Judge, if they be not justified by their Redeemer; and will they then go from him? To whom will they go?

[5.] When the self-conceited prosecutors quitted the field, and fled for the same, the self-condemned prisoner stood her ground, with a resolution to abide by the judgment of our Lord Jesus: Jesus was left alone from the company of the scribes and Pharisees, free from their molestations, and the woman standing in the midst of the assembly that were attending on Christ's preaching, where they set her, v. 3. She did not seek to make her escape, though she had opportunity for it; but her prosecutors had appealed unto Jesus, and to him she would go, on him she would wait for her doom. Note, Those whose cause is brought before our Lord Jesus will never have occasion to remove it into any other court, for he is the refuge of penitents. The law which accuses us, and calls for judgment against us, is by the gospel of Christ made to withdraw; its demands are answered, and its clamours silenced, by the blood of Jesus. Our cause is lodged in the gospel court; we are left with Jesus alone, it is with him only that we have now to deal, for to him all judgment is committed; let us therefore secure our interest in him, and we are made for ever. Let his gospel rule us, and it will infallibly save us.

[6.] Here is the conclusion of the trial, and the issue it was brought to: Jesus lifted up himself, and he saw none but the woman, v. 10, 11. Though Christ may seem to take no notice of what is said and done, but leave it to the contending sons of men to deal it out among themselves, yet, when the hour of his judgment is come, he will no longer keep silence. When David had appealed to God, he prayed, Lift up thyself, Ps. vii. 6, and xciv. 2. The woman, it is likely, stood trembling at the bar, as one doubtful of the issue. Christ was without sin, and might cast the first stone; but though none more severe than he against sin, for he is infinitely just and holy, none more compassionate than he to sinners, for he is infinitely gracious and merciful, and this poor malefactor finds him so, now that she stands upon her deliverance. Here is the method of courts of judicature observed.

First, The prosecutors are called: Where are those thine accusers? Hath no man condemned thee? Not but that Christ knew where they were; but he asked, that he might shame them, who declined his judgment, and encourage her who resolved to abide by it. St. Paul's challenge is like this, Who shall lay any thing to the charge of God's elect? Where are those their accusers? The accuser of the brethren shall be fairly cast out, and all indictments legally and regularly quashed.

Secondly, They do not appear when the question is asked: Hath no man condemned thee? She said, No man, Lord. She speaks respectfully to Christ, calls him Lord, but is silent concerning her prosecutors, says nothing in answer to that question which concerned them, Where are those thine accusers? She does not triumph in their retreat nor insult over them as witnesses against themselves, not against her. If we hope to be forgiven by our Judge, we must forgive our accusers; and if their accusations, how invidious soever, were the happy occasion of awakening our consciences, we may easily forgive them this wrong. But she answered the question which concerned herself, Has no man condemned thee? True penitents find it enough to give an account of themselves to God, and will not undertake to give an account of other people.

Thirdly, The prisoner is therefore discharged: Neither do I condemn thee; go, and sin no more. Consider this,

(a.) As her discharge from the temporal punishment: "If they do not condemn thee to be stoned to death, neither do I." Not that Christ came to disarm the magistrate of his sword of justice, nor that it is his will that capital punishments should not be inflicted on malefactors; so far from this, the administration of public justice is established by the gospel, and made subservient to Christ's kingdom: By me kings reign. But Christ would not condemn this woman, (a.) Because it was none of his business; he was no judge nor divider, and therefore would not intermeddle in secular affairs. His kingdom was not of this world. Tractent fabrilia fabri—Let every one act in his own province. (b.) Because she was prosecuted by those that were more guilty than she and could not for shame insist upon their demand of justice against her. The law appointed the hands of the witnesses to be first upon the criminal, and afterwards the hands of all the people, so that if they fly off, and do not condemn her, the prosecution drops. The justice of God, in inflicting temporal judgments, sometimes takes notice of a comparative righteousness, and spares those who are otherwise obnoxious when the punishing of them would gratify those that are worse than they, Deut. xxxii. 26, 27. But, when Christ dismissed her, it was with this caution, Go, and sin no more. Impunity emboldens malefactors, and therefore those who are guilty, and yet have found means to escape the edge of the law, need to double their watch, lest Satan get advantage; for the fairer the escape was, the fairer the warning was to go and sin no more. Those who help to save the life of a criminal should, as Christ here, help to save the soul with this caution.

(b.) As her discharge from the eternal punishment. For Christ to say, I do not condemn thee is, in effect, to say, I do forgive thee; and the Son of man had power on earth to forgive sins, and could upon good grounds give this absolution; for as he knew the hardness and impenitent hearts of the prosecutors, and therefore said that which would confound them, so he knew the tenderness and sincere repentance of the prisoner, and therefore said that which would comfort her, as he did to that woman who was a sinner, such a sinner as this, who was likewise looked upon with disdain by a Pharisee (Luke vii. 48, 50): Thy sins are forgiven thee, go in peace. So here, Neither do I condemn thee. Note, (a.) Those are truly happy whom Christ doth not condemn, for his discharge is a sufficient answer to all other challenges; they are all coram non judice—before an unauthorized judge. (b.) Christ will not condemn those who, though they have sinned, will go and sin no more, Ps. lxxxv. 8; Isa. lv. 7. He will not take the advantage he has against us for our former rebellions, if we will but lay down our arms and return to our allegiance. (c.) Christ's favour to us in the remission of the sins that are past should be a prevailing argument with us to go and sin no more, Rom. vi. 1, 2. Will not Christ condemn thee? Go then and sin no more.

Christ's Discourse with the Pharisees.

12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. 14 Jesus answered and said unto 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. 15 Ye judge after the flesh; I judge no man. 16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17 It is also written in your law, that the testimony of two men is true. 18 I am one that bear witness of myself, and the Father that sent me beareth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20 These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come.

The rest of the chapter is taken up with debates between Christ and contradicting sinners, who cavilled at the most gracious words that proceeded out of his mouth. It is not certain whether these disputes were the same day that the adulteress was discharged; it is probable they were, for the evangelist mentions no other day, and takes notice (v. 2) how early Christ began that day's work. Though those Pharisees that accused the woman had absconded, yet there were other Pharisees (v. 13) to confront Christ, who had brass enough in their foreheads to keep them in countenance, though some of their party were put to such a shameful retreat; nay perhaps that made them the more industrious to pick quarrels with him, to retrieve, if possible, the reputation of their baffled party. In these verses we have,

I. A great doctrine laid down, with the application of it.

1. The doctrine is, That Christ is the light of the world (v. 12): Then spoke Jesus again unto them; though he had spoken a great deal to them to little purpose, and what he had said was opposed, yet he spoke again, for he speaketh once, yea, twice. They had turned a deaf ear to what he said, and yet he spoke again to them, saying, I am the light of the world. Note, Jesus Christ is the light of the world. One of the rabbies saith, Light is the name of the Messiah, as it is written, Dan. ii. 22, And light dwelleth with him. God is light, and Christ is the image of the invisible God; God of gods, Light of lights. He was expected to be a light to enlighten the Gentiles (Luke ii. 32), and so the light of the world, and not of the Jewish church only. The visible light of the world is the sun, and Christ is the Sun of righteousness. One sun enlightens the whole world, so does one Christ, and there needs no more. Christ in calling himself the light expresses, (1.) What he is in himself—most excellent and glorious. (2.) What he is to the world—the fountain of light, enlightening every man. What a dungeon would the world be without the sun! So would it be without Christ by whom light came into the world, ch. iii. 19.

2. The inference from this doctrine is, He that followeth me, as a traveller follows the light in a dark night, shall not walk in darkness, but shall have the light of life. If Christ be the light, then, (1.) It is our duty to follow him, to submit ourselves to his guidance, and in every thing take directions from him, in the way that leads to happiness. Many follow false lights—ignes fatui, that lead them to destruction; but Christ is the true light. It is not enough to look at this light, and to gaze upon it, but we must follow it, believe in it, and walk in it, for it is a light to our feet, not our eyes only. (2.) It is the happiness of those who follow Christ that they shall not walk in darkness. They shall not be left destitute of those instructions in the way of truth which are necessary to keep them from destroying error, and those directions in the way of duty which are necessary to keep them from damning sin. They shall have the light of life, that knowledge and enjoyment of God which will be to them the light of spiritual life in this world and of everlasting life in the other world, where there will be no death nor darkness. Follow Christ, and we shall undoubtedly be happy in both worlds. Follow Christ, and we shall follow him to heaven.

II. The objection which the Pharisees made against this doctrine, and it was very trifling and frivolous: Thou bearest record of thyself; thy record is not true, v. 13. In this objection they went upon the suspicion which we commonly have of men's self-condemnation, which is concluded to be the native language of self-love, such as we are all ready to condemn in others, but few are willing to own in themselves. But in this case the objection was very unjust, for, 1. They made that his crime, and a diminution to the credibility of his doctrine, which in the case of one who introduced a divine revelation was necessary and unavoidable. Did not Moses and all the prophets bear witness of themselves when they avouched themselves to be God's messengers? Did not the Pharisees ask John Baptist, What sayest thou of thyself? 2. They overlooked the testimony of all the other witnesses, which corroborated the testimony he bore of himself. Had he only borne record of himself, his testimony had indeed been suspicious, and the belief of it might have been suspended; but his doctrine was attested by more than two or three credible witnesses, enough to establish every word of it.

III. Christ's reply to this objection, v. 14. He does not retort upon them as he might ("You profess yourselves to be devout and good men, but your witness is not true"), but plainly vindicates himself; and, though he had waived his own testimony (ch. v. 31), yet here he abides by it, that it did not derogate from the credibility of his other proofs, but was necessary to show the force of them. He is the light of the world, and it is the property of light to be self-evidencing. First principles prove themselves. He urges three things to prove that his testimony, though of himself, was true and cogent.

1. That he was conscious to himself of his own authority, and abundantly satisfied in himself concerning it. He did not speak as one at uncertainty, nor propose a disputable notion, about which he himself hesitated, but declared a decree, and gave such an account of himself as he would abide by: I know whence I came, and whither I go. He was fully apprised of his own undertaking from first to last; knew whose errand he went upon, and what his success would be. He knew what he was before his manifestation to the world, and what he should be after; that he came from the Father, and was going to him (ch. xvi. 28), came from glory, and was going to glory, (ch. xvii. 5). This is the satisfaction of all good Christians, that though the world know them not, as it knew him not, yet they know whence their spiritual life comes, and whither it tends, and go upon sure grounds.

2. That they are very incompetent judges of him, and of his doctrine, and not to be regarded. (1.) Because they were ignorant, willingly and resolvedly ignorant: You cannot tell whence I came, and whither I go. To what purpose is it to talk with those who know nothing of the matter, nor desire to know? He had told them of his coming from heaven and returning to heaven, but it was foolishness to them, they received it not; it was what the brutish man knows not, Ps. xcii. 6. They took upon them to judge of that which they did not understand, which lay quite out of the road of their acquaintance. Those that despise Christ's dominions and dignities speak evil of what they know not, Jude, v. 8, 10. (2.) Because they were partial (v. 15): You judge after the flesh. When fleshly wisdom gives the rule of judgment, and outward appearances only are given in evidence, and the case decided according to them, then men judge after the flesh; and when the consideration of a secular interest turns the scale in judging of spiritual matters, when we judge in favour of that which pleases the carnal mind, and recommends us to a carnal world, we judge after the flesh; and the judgment cannot be right when the rule is wrong. The Jews judged of Christ and his gospel by outward appearances, and, because he appeared so mean, thought it impossible he should be the light of the world; as if the sun under a cloud were no sun. (3.) Because they were unjust and unfair towards him, intimated in this: "I judge no man; I neither make nor meddle with your political affairs, nor does my doctrine or practice at all intrench upon, or interfere with, your civil rights or secular powers." He thus judged no man. Now, if he did not war after the flesh, it was very unreasonable for them to judge him after the flesh, and to treat him as an offender against the civil government. Or, "I judge no man," that is, "not now in my first coming, that is deferred till I come again," ch. iii. 17. Prima dispensatio Christi medicinalis est, non judicialis—The first coming of Christ was for the purpose of administering, not justice, but medicine.

3. That his testimony of himself was sufficiently supported and corroborated by the testimony of his Father with him and for him (v. 16): And yet, if I judge, my judgment is true. He did in his doctrine judge (ch. ix. 39), though not politically. Consider him then,

(1.) As a judge, and his own judgment was valid: "If I judge, I who have authority to execute judgments, I to whom all things are delivered, I who am the Son of God, and have the Spirit of God, if I judge, my judgment is true, of incontestable rectitude and uncontrollable authority, Rom. ii. 2. If I should judge, my judgment must be true, and then you would be condemned; but the judgment-day is not yet come, you are not yet to be condemned, but spared, and therefore now I judge no man;" so Chrysostom. Now that which makes his judgment unexceptionable is, [1.] His Father's concurrence with him: I am not alone, but I and the Father. He has the Father's concurring counsels to direct; as he was with the Father before the world in forming the counsels, so the Father was with him in the world in prosecuting and executing those counsels, and never left him inops consilii—without advice, Isa. xi. 2. All the counsels of peace (and of war too) were between them both, Zech. vi. 13. He had also the Father's concurring power to authorize and confirm what he did; see Ps. lxxxix. 21, and Isa. xlii. 1. He did not act separately, but in his own name and his Father's, and by the authority aforesaid, ch. v. 17, and xiv. 9, 10. [2.] His Father's commission to him: "It is the Father that sent me." Note, God will go along with those that he sends; see Exod. iii. 10, 12: Come, and I will send thee, and certainly I will be with thee. Now, if Christ had a commission from the Father, and the Father's presence with him in all his administrations, no doubt his judgment was true and valid; no exception lay against it, no appeal lay from it.

(2.) Look upon him as a witness, and now he appeared no otherwise (having not as yet taken the throne of judgment), and as such his testimony was true and unexceptionable; this he shows, v. 17, 18, where,

[1.] He quotes a maxim of the Jewish law, v. 17. That the testimony of two men is true. Not as if it were always true in itself, for many a time hand has been joined in hand to bear a false testimony, 1 Kings xxi. 10. But it is allowed as sufficient evidence upon which to ground a verdict (verum dictum), and if nothing appear to the contrary it is taken for granted to be true. Reference is here had to that law (Deut. xvii. 6), At the mouth of two witnesses shall he that is worthy of death be put to death. And see Deut. ix. 15; Num. xxxv. 30. It was in favour of life that in capital cases two witnesses wee required, as with us in case of treason. See Heb. vi. 18.

[2.] He applies this to the case in hand (v. 18): I am one that bear witness of myself, and the Father that sent me bears witness of me. Behold two witnesses! Though in human courts, where two witnesses are required, the criminal or candidate is not admitted to be a witness for himself; yet in a matter purely divine, which can be proved only by a divine testimony, and God himself must be the witness, if the formality of two or three witnesses be insisted on, there can be no other than the eternal Father, the eternal Son of the Father, and the eternal Spirit. Now if the testimony of two distinct persons, that are men, and therefore may deceive or be deceived, is conclusive, much more ought the testimony of the Son of God concerning himself, backed with the testimony of his Father concerning him, to command assent; see 1 John v. 7, 9-11. Now this proves not only that the Father and the Son are two distinct persons (for their respective testimonies are here spoken of as the testimonies of two several persons), but that these two are one, not only one in their testimony, but equal in power and glory, and therefore the same in substance. St. Austin here takes occasion to caution his hearers against Sabellianism on the one hand, which confounded the persons in the Godhead, and Arianism on the other, which denied the Godhead of the Son and Spirit. Alius est filius, et alius pater, non tamed aliud, sed hoc ipsum est et pater, et filius, scilicet unus Deus est—The Son is one Person, and the Father is another; they do not, however, constitute two Beings, but the Father is the same Being that the Son is, that is, the only true God. Tract. 36, in Joann. Christ here speaks of himself and the Father as witnesses to the world, giving in evidence to the reason and conscience of the children of men, whom he deals with as men. And these witnesses to the world now will in the great day be witnesses against those that persist in unbelief, and their word will judge men.

This was the sum of the first conference between Christ and these carnal Jews, in the conclusion of which we are told how their tongues were let loose, and their hands tied.

First, How their tongues were let loose (such was the malice of hell) to cavil at his discourse, v. 19. Though in what he said there appeared nothing of human policy or artifice, but a divine security, yet they set themselves to cross questions with him. None so incurably blind as those that resolve they will not see. Observe,

a. How they evaded the conviction with a cavil: Then said they unto him, Where is thy Father? They might easily have understood, by the tenour of this and his other discourses, that when he spoke of his Father he meant no other than God himself; yet they pretend to understand him of a common person, and, since he appeals to his testimony, they bid him call his witness, and challenge him, if he can, to produce him: Where is thy Father? Thus, as Christ said of them (v. 15), they judge after the flesh. Perhaps they hereby intend a reflection upon the meanness and obscurity of his family: Where is thy Father, that he should be fit to give evidence in such a case as this? Thus they turned it off with a taunt, when they could not resist the wisdom and spirit with which he spoke.

b. How he evaded the cavil with a further conviction; he did not tell them where his Father was, but charged them with wilful ignorance: "You neither know me nor my Father. It is to no purpose to discourse to you about divine things, who talk of them as blind men do of colours. Poor creatures! you know nothing of the matter." (a.) He charges them with ignorance of God: "You know not my Father." In Judah was God known (Ps. lxxvi. 1); they had some knowledge of him as the God that made the world, but their eyes were darkened that they could not see the light of his glory shining in the face of Jesus Christ. The little children of the Christian church know the Father, know him as a Father (1 John ii. 13); but these rulers of the Jews did not, because they would not so know him. (b.) He shows them the true cause of their ignorance of God: If you had known me, you would have known my Father also. The reason why men are ignorant of God is because they are unacquainted with Jesus Christ. Did we know Christ, [a.] In knowing him we should know the Father, of whose person he is the express image, ch. xiv. 9. Chrysostom proves hence the Godhead of Christ, and his equality with his Father. We cannot say, "He that knows a man knows an angel," or, "He that knows a creature knows the Creator;" but he that knows Christ knows the Father. [b.] By him we should be instructed in the knowledge of God, and introduced into an acquaintance with him. If we knew Christ better, we should know the Father better; but, where the Christian religion is slighted and opposed, natural religion will soon be lost and laid aside. Deism makes way for atheism. Those become vain in their imaginations concerning God that will not learn of Christ.

Secondly, See how their hands were tied, though their tongues were thus let loose; such was the power of Heaven to restrain the malice of hell. These words spoke Jesus, these bold words, these words of conviction and reproof, in the treasury, an apartment of the temple, where, to be sure, the chief priests, whose gain was their godliness, were mostly resident, attending the business of the revenue. Christ taught in the temple, sometimes in one part, sometimes in another, as he saw occasion. Now the priests who had so great a concern in the temple, and looked upon it as their demesne, might easily, with the assistance of the janizaries that were at their beck, either have seized him and exposed him to the rage of the mob, and that punishment which they called the beating of the rebels; or, at least, have silenced him, and stopped his mouth there, as Amos, though tolerated in the land of Judah, was forbidden to prophesy in the king's chapel, Amos, vii. 12, 13. Yet even in the temple, where they had him in their reach, no man laid hands on him, for his hour was not yet come. See here, 1. The restraint laid upon his persecutors by an invisible power; none of them durst meddle with him. God can set bounds to the wrath of men, as he does to the waves of the sea. Let us not therefore fear danger in the way of duty; for God hath Satan and all his instruments in a chain. 2. The reason of this restraint: His hour was not yet come. The frequent mention of this intimates how much the time of our departure out of the world depends upon the fixed counsel and decree of God. It will come, it is coming; not yet come, but it is at hand. Our enemies cannot hasten it any sooner, nor our friends delay it any longer, than the time appointed of the Father, which is very comfortable to every good man, who can look up and say with pleasure, My times are in thy hands; and better there than in our own. His hour was not yet come, because his work was not done, nor his testimony finished. To all God's purposes there is a time.

Christ's Discourse with the Pharisees.

21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. 24 I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. 25 Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. 26 I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. 27 They understood not that he spake to them of the Father. 28 Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. 29 And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. 30 As he spake these words, many believed on him.

Christ here gives fair warning to the careless unbelieving Jews to consider what would be the consequence of their infidelity, that they might prevent it before it was too late; for he spoke words of terror as well as words of grace. Observe here,

I. The wrath threatened (v. 21): Jesus said again unto them that which might be likely to do them good. He continued to teach, in kindness to those few who received his doctrine, though there were many that resisted it, which is an example to ministers to go on with their work, notwithstanding opposition, because a remnant shall be saved. Here Christ changes his voice; he had piped to them in the offers of his grace, and they had not danced; now he mourns to them in the denunciations of his wrath, to try if they would lament. He said, I go my way, and you shall seek me, and shall die in your sins. Whither I go you cannot come. Every word is terrible, and bespeaks spiritual judgments, which are the sorest of all judgments; worse than war, pestilence, and captivity, which the Old-Testament prophets denounced. Four things are here threatened against the Jews.

1. Christ's departure from them: I go my way, that is, "It shall not be long before I go; you need not take so much pains to drive me from you, I shall go of myself." They said to him, Depart from us, we desire not the knowledge of thy ways; and he takes them at their word; but woe to those from whom Christ departs. Ichabod, the glory is gone, our defence is departed, when Christ goes. Christ frequently warned them of his departure before he left them: he bade often farewell, as one loth to depart, and willing to be invited, and that would have them stir up themselves to take hold on him.

2. Their enmity to the true Messiah, and their fruitless and infatuated enquiries after another Messiah when he was gone away, which were both their sin and their punishment: You shall seek me, which intimates either, (1.) Their enmity to the true Christ: "You shall seek to ruin my interest, by persecuting my doctrine and followers, with a fruitless design to root them out." This was a continual vexation and torment to themselves, made them incurably ill-natured, and brought wrath upon them (God's and their own) to the uttermost. Or, (2.) Their enquiries after false Christs: "You shall continue your expectations of the Messiah, and be the self-perplexing seekers of a Christ to come, when he is already come;" like the Sodomites, who, being struck with blindness, wearied themselves to find the door. See Rom. ix. 31, 32.

3. Their final impenitency: You shall die in your sins. Here is an error in all our English Bibles, even the old bishops' translation, and that of Geneva (the Rhemists only excepted), for all the Greek copies have it in the singular number, en te hamartia hymon—in your sin, so all the Latin versions; and Calvin has a note upon the difference between this and v. 24, where it is plural, tais hamartiais, that here it is meant especially of the sin of unbelief, in hoc peccato vestro—in this sin of yours. Note, Those that live in unbelief are for ever undone if they die in unbelief. Or, it may be understood in general, You shall die in your iniquity, as Ezek. iii. 19, and xxxiii. 9. Many that have long lived in sin are, through grace, saved by a timely repentance from dying in sin; but for those who go out of this world of probation into that of retribution under the guilt of sin unpardoned, and the power of sin unbroken, there remaineth no relief: salvation itself cannot save them, Job xx. 11; Ezek. xxxii. 27.

4. Their eternal separation from Christ and all happiness in him: Whither I go you cannot come. When Christ left the world, he went to a state of perfect happiness; he went to paradise. Thither he took the penitent thief with him, that did not die in his sins; but the impenitent not only shall not come to him, but they cannot; it is morally impossible, for heaven would not be heaven to those that die unsanctified and unmeet for it. You cannot come, because you have no right to enter into that Jerusalem, Rev. xxii. 14. Whither I go you cannot come, to fetch me thence, so Dr. Whitby; and the same is the comfort of all good Christians, that, when they get to heaven, they will be out of the reach of their enemies' malice.

II. The jest they made of this threatening. Instead of trembling at this word, they bantered it, and turned it into ridicule (v. 22): Will he kill himself? See here, 1. What slight thoughts they had of Christ's threatenings; they could make themselves and one another merry with them, as those that mocked the messengers of the Lord, and turned the burden of the word of the Lord into a by-word, and precept upon precept, line upon line, into a merry song, Isa. xxviii. 13. But be ye not mockers, lest your bands be made strong. 2. What ill thoughts they had of Christ's meaning, as if he had an inhuman design upon his own life, to avoid the indignities done him, like Saul. This is indeed (say they) to go whither we cannot follow him, for we will never kill ourselves. Thus they make him not only such a one as themselves, but worse; yet in the calamities brought by the Romans upon the Jews many of them in discontent and despair did kill themselves. They had put a much more favourable construction upon this word of his (ch. vii. 34, 35): Will he go to the dispersed among the Gentiles? But see how indulged malice grows more and more malicious.

III. The confirmation of what he had said.

1. He had said, Whither I go you cannot come, and here he gives the reason for this (v. 23): You are from beneath, I am from above; you are of this world, I am not of this world. You are ek ton kato—of those things which are beneath; noting, not so much their rise from beneath as their affection to these lower things: "You are in with these things, as those that belong to them; how can you come where I go, when your spirit and disposition are so directly contrary to mine?" See here, (1.) What the spirit of the Lord Jesus was—not of this world, but from above. He was perfectly dead to the wealth of the world, the ease of the body, and the praise of men, and was wholly taken up with divine and heavenly things; and none shall be with him but those who are born from above and have their conversation in heaven. (2.) How contrary to this their spirit was: "You are from beneath, and of this world." The Pharisees were of a carnal worldly spirit; and what communion could Christ have with them?

2. He had said, You shall die in your sins, and here he stand to it: "Therefore I said, You shall die in your sins, because you are from beneath;" and he gives this further reason for it, If you believe not that I am he, you shall die in your sins, v. 24. See here, (1.) What we are required to believe: that I am he, hoti ego eimi—that I am, which is one of God's names, Exod. iii. 14. It was the Son of God that there said, Ehejeh asher Ehejeh—I will be what I will be; for the deliverance of Israel was but a figure of good things to come, but now he saith, "I am he; he that should come, he that you expect the Messias to be, that you would have me to be to you. I am more than the bare name of the Messiah; I do not only call myself so, but I am he." True faith does not amuse the soul with an empty sound of words, but affects it with the doctrine of Christ's mediation, as a real thing that has real effects. (2.) How necessary it is that we believe this. If we have not this faith, we shall die in our sins; for the matter is so settled that without this faith, [1.] We cannot be saved from the power of sin while we live, and therefore shall certainly continue in it to the last. Nothing but the doctrine of Christ's grace will be an argument powerful enough, and none but the Spirit of Christ's grace will be an agent powerful enough, to turn us from sin to God; and that Spirit is given, and that doctrine given, to be effectual to those only who believe in Christ: so that, if Satan be not by faith dispossessed, he has a lease of the soul for its life; if Christ do not cure us, our case is desperate, and we shall die in our sins. [2.] Without faith we cannot be saved from the punishment of sin when we die, for the wrath of God remains upon them that believe not, Mark xvi. 16. Unbelief is the damning sin; it is a sin against the remedy. Now this implies the great gospel promise: If we believe that Christ is he, and receive him accordingly, we shall not die in our sins. The law saith absolutely to all, as Christ said (v. 21), You shall die in your sins, for we are all guilty before God; but the gospel is a defeasance of the obligation upon condition of believing. The curse of the law is vacated and annulled to all that submit to the grace of the gospel. Believers die in Christ, in his love, in his arms, and so are saved from dying in their sins.

IV. Here is a further discourse concerning himself, occasioned by his requiring faith in himself as the condition of salvation, v. 25-29. Observe,

1. The question which the Jews put to him (v. 25): Who art thou? This they asked tauntingly, and not with any desire to be instructed. He had said, You must believe that I am he. By his not saying expressly who he was, he plainly intimated that in his person he was such a one as could not be described by any, and in his office such a one as was expected by all that looked for redemption in Israel; yet this awful manner of speaking, which had so much significancy in it, they turned to his reproach, as if he knew not what to say of himself: "Who art thou, that we must with an implicit faith believe in thee, that thou art some mighty HE, we know not who or what, nor are worthy to know?"

2. His answer to this question, wherein he directs them three ways for information:—

(1.) He refers them to what he had said all along: "Do you ask who I am? Even the same that I said unto you from the beginning." The original here is a little intricate, ten archen ho ti kai lalo hymin which some read thus: I am the beginning, which also I speak unto you. So Austin takes it. Christ is called Arche—the beginning (Col. i. 18; Rev. i. 8; xxi. 6; iii. 14), and so it agrees with v. 24, I am he. Compare Isa. xli. 4: I am the first, I am he. Those who object that it is the accusative case, and therefore not properly answering to tis ei, must undertake to construe by grammar rules that parallel expression, Rev. i. 8, ho en. But most interpreters agree with our version, Do you ask who I am? [1.] I am the same that I said to you from the beginning of time in the scriptures of the Old-Testament, the same that from the beginning was said to be the Seed of the woman, that should break the serpent's head, the same that in all the ages of the church was the Mediator of the covenant, and the faith of the patriarchs. [2.] From the beginning of my public ministry. The account he had already given of himself he resolved to abide by; he had declared himself to be the Son of God (ch. v. 17), to be the Christ (ch. iv. 26), and the bread of life, and had proposed himself as the object of that faith which is necessary to salvation, and to this he refers them for an answer to their question. Christ is one with himself; what he had said from the beginning, he saith still. His is an everlasting gospel.

(2.) He refers them to his Father's judgment, and the instructions he had from him (v. 26): "I have many things, more than you think of, to say, and in them to judge of you. But why should I trouble myself any further with you? I know very well that he who sent me is true, and will stand by me, and bear me out, for I speak to the world (to which I am sent as an ambassador) those things, all those and those only, which I have heard of him." Here,

[1.] He suppresses his accusation of them. He had many things to charge them with, and many evidences to produce against them; but for the present he had said enough. Note, Whatever discoveries of sin are made to us, he that searches the heart has still more to judge of us, 1 John iii. 20. How much soever God reckons with sinners in this world there is still a further reckoning yet behind, Deut. xxxii. 34. Let us learn hence not to be forward to say all we can say, even against the worst of men; we may have many things to say, by way of censure, which yet it is better to leave unsaid, for what is it to us?

[2.] He enters his appeal against them to his Father: He that sent me. Here two things comfort him:—First, That he had been true to his Father, and to the trust reposed in him: I speak to the world (for his gospel was to be preached to every creature) those things which I have heard of him. Being given for a witness to the people (Isa. lv. 4), he was Amen, a faithful witness, Rev. iii. 14. He did not conceal his doctrine, but spoke it to the world (being of common concern, it was to be of common notice); nor did he change or alter it, nor vary from the instructions he received from him that sent him. Secondly, That his Father would be true to him; true to the promise that he would make his mouth like a sharp sword; true to his purpose concerning him, which was a decree (Ps. ii. 7); true to the threatenings of his wrath against those that should reject him. Though he should not accuse them to his Father, yet the Father, who sent him, would undoubtedly reckon with them, and would be true to what he had said (Deut. xviii. 19), that whosoever would not hearken to that prophet whom God would raise up he would require it of him. Christ would not accuse them; "for," saith he, "he that sent me is true, and will pass judgment on them, though I should not demand judgment against them." Thus, when he lets fall the present prosecution, he binds them over to the judgment-day, when it will be too late to dispute what they will not now be persuaded to believe. I, as a deaf man, heard not; for thou wilt hear, Ps. xxxviii. 13, 15. Upon this part of our Saviour's discourse the evangelist has a melancholy remark (v. 27): They understood not that he spoke to them of the Father. See here, 1. The power of Satan to blind the minds of those who believe not. Though Christ spoke so plainly of God as his Father in heaven, yet they did not understand whom he meant, but thought he spoke of some father he had in Galilee. Thus the plainest things are riddles and parables to those who are resolved to hold fast their prejudices; day and night are alike to the blind. 2. The reason why the threatenings of the word make so little impression upon the minds of sinners; it is because they understand not whose the wrath is that is revealed in them. When Christ told them of the truth of him that sent him, as a warning to them to prepare for his judgment, which is according to truth, they slighted the warning, because they understood not to whose judgment it was that they made themselves obnoxious.

(3.) He refers them to their own convictions hereafter, v. 28, 29. He finds they will not understand him, and therefore adjourns the trial till further evidence should come in; they that will not see shall see, Isa. xxvi. 11. Now observe here,

[1.] What they should ere long be convinced of: "You shall know that I am he, that Jesus is the true Messiah. Whether you will own it or no before men, you shall be made to know it in your own consciences, the convictions of which, though you may stifle, yet you cannot baffle: that I am he, not that you represent me to be, but he that I preach myself to be, he that should come!" Two things they should be convinced of, in order to this:—First, That he did nothing of himself, not of himself as man, of himself alone, of himself without the Father, with whom he was one. He does not hereby derogate from his own inherent power, but only denies their charge against him as a false prophet; for of false prophets it is said that they prophesied out of their own hearts, and followed their own spirits. Secondly, That as his Father taught him so he spoke these things, that he was not autodidaktos—self-taught, but Theodidaktos—taught of God. The doctrine he preached was the counterpart of the counsels of God, with which he was intimately acquainted; kathos edidaxe, tauta lalo—I speak those things, not only which he taught me, but as he taught me, with the same divine power and authority.

[2.] When they should be convinced of this: When you have lifted up the Son of man, lifted him up upon the cross, as the brazen serpent upon the pole (ch. iii. 14), as the sacrifices under the law (for Christ is the great sacrifice), which, when they were offered, were said to be elevated, or lifted up; hence the burnt-offerings, the most ancient and honourable of all, were called elevations (Gnoloth from Gnolah, asendit—he ascended), and in many other offerings they used the significant ceremony of heaving the sacrifice up, and moving it before the Lord; thus was Christ lifted up. Or the expression denotes that his death was his exaltation. They that put him to death thought thereby for ever to have sunk him and his interest, but it proved to be the advancement of both, ch. xii. 24. When the Son of man was crucified, the Son of man was glorified. Christ had called his dying his going away; here he calls it his being lifted up; thus the death of the saints, as it is their departure out of this world, so it is their advancement to a better. Observe, He speaks of those he is now talking with as the instruments of his death: when you have lifted up the Son of man; not that they were to be the priests to offer him up (no, that was his own act, he offered up himself), but they would be his betrayers and murderers; see Acts ii. 23. They lifted him up to the cross, but then he lifted up himself to his Father. Observe with what tenderness and mildness Christ here speaks to those who he certainly knew would put him to death, to teach us not to hate or seek the hurt of any, though we may have reason to think they hate us and seek our hurt. Now, Christ speaks of his death as that which would be a powerful conviction of the infidelity of the Jews. When you have lifted up the Son of man, then shall you know this. And why then? First, Because careless and unthinking people are often taught the worth of mercies by the want of them, Luke xvii. 22. Secondly, The guilt of their sin in putting Christ to death would so awaken their consciences that they would be put upon serious enquiries after a Saviour, and then would know that Jesus was he who alone could save them. And so it proved, when, being told that with wicked hands they had crucified and slain the Son of God, they cried out, What shall we do? and were made to know assuredly that this Jesus was Lord and Christ, Acts ii. 36. Thirdly, There would be such signs and wonders attending his death, and the lifting of him up from death in his resurrection, as would give a stronger proof of his being the Messiah than any that had been yet given: and multitudes were hereby brought to believe that Jesus is the Christ, who had before contradicted and opposed him. Fourthly, By the death of Christ the pouring out of the Spirit was purchased, who would convince the world that Jesus is he, ch. xvi. 7, 8. Fifthly, The judgments which the Jews brought upon themselves, by putting Christ to death, which filled up the measure of their iniquity, were a sensible conviction to the most hardened among them that Jesus was he. Christ had often foretold that desolation as the just punishment of their invincible unbelief, and when it came to pass (lo, it did come) they could not but know that the great prophet had been among them, Ezek. xxxiii. 33.

[3.] What supported our Lord Jesus in the mean time (v. 29): He that sent me is with me, in my whole undertaking; for the Father (the fountain and first spring of this affair, from whom as its great cause and author it is derived) hath not left me alone, to manage it myself, hath not deserted the business nor me in the prosecution of it, for do I always those things that please him. Here is,

First, The assurance which Christ had of his Father's presence with him, which includes both a divine power going along with him to enable him for his work, and a divine favour manifested to him to encourage him in it. He that sent me is with me, Isa. xlii. 1; Ps. lxxxix. 21. This greatly emboldens our faith in Christ and our reliance upon his word that he had, and knew he had, his Father with him, to confirm the word of his servant, Isa. xliv. 26. The King of kings accompanied his own ambassador, to attest his mission and assist his management, and never left him alone, either solitary or weak; it also aggravated the wickedness of those that opposed him, and was an intimation to them of the premunire they ran themselves into by resisting him, for thereby they were found fighters against God. How easily soever they might think to crush him and run him down, let them know he had one to back him with whom it is the greatest madness that can be to contend.

Secondly, The ground of this assurance: For I do always those things that please him. That is, 1. That great affair in which our Lord Jesus was continually engaged was an affair which the Father that sent him was highly well pleased with. His whole undertaking is called the pleasure of the Lord (Isa. liii. 10), because of the counsels of the eternal mind about it, and the complacency of the eternal mind in it. 2. His management of that affair was in nothing displeasing to his Father; in executing his commission he punctually observed all his instructions, and did in nothing vary from them. No mere man since the fall could say such a word as this (for in many things we offend all) but our Lord Jesus never offended his Father in any thing, but, as became him, he fulfilled all righteousness. This was necessary to the validity and value of the sacrifice he was to offer up; for if he had in any thing displeased the Father himself, and so had had any sin of his own to answer for, the Father could not have been pleased with him as a propitiation for our sins; but such a priest and such a sacrifice became us as was perfectly pure and spotless. We may likewise learn hence that God's servants may then expect God's presence with them when they choose and do those things that please him, Isa. lxvi. 4, 5.

V. Here is the good effect which this discourse of Christ's had upon some of his hearers (v. 30): As he spoke these words many believed on him. Note, 1. Though multitudes perish in their unbelief, yet there is a remnant according to the election of grace, who believe to the saving of the soul. If Israel, the whole body of the people, be not gathered, yet there are those of them in whom Christ will be glorious, Isa. xlix. 5. This the apostle insists upon, to reconcile the Jews' rejection with the promises made unto their fathers. There is a remnant, Rom. xi. 5. 2. The words of Christ, and particularly his threatening words, are made effectual by the grace of God to bring in poor souls to believe in him. When Christ told them that if they believed not they should die in their sins, and never get to heaven, they thought it was time to look about them, Rom. i. 16, 18. 3. Sometimes there is a wide door opened, and an effectual one, even where they are many adversaries. Christ will carry on his work, though the heathen rage. The gospel sometimes gains great victories where it meets with great opposition. Let this encourage God's ministers to preach the gospel, though it be with much contention, for they shall not labour in vain. Many may be secretly brought home to God by those endeavours which are openly contradicted and cavilled at by men of corrupt minds. Austin has an affectionate ejaculation in his lecture upon these words: Utinam et, me loquenti, multi credant; non in me, sed mecum in eo—I wish that when I speak, many may believe, not on me, but with me on him.

Christ's Discourse with the Pharisees.

31 Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; 32 And ye shall know the truth, and the truth shall make you free. 33 They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? 34 Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. 35 And the servant abideth not in the house for ever: but the Son abideth ever. 36 If the Son therefore shall make you free, ye shall be free indeed. 37 I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you.

We have in these verses,

I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragement of those Jews that believed. Christ, knowing that his doctrine began to work upon some of his hearers, and perceiving that virtue had gone out of him, turned his discourse from the proud Pharisees, and addressed himself to those weak believers. When he had denounced wrath against those that were hardened in unbelief, then he spoke comfort to those few feeble Jews that believed in him. See here,

1. How graciously the Lord Jesus looks to those that tremble at his word, and are ready to receive it; he has something to say to those who have hearing ears, and will not pass by those who set themselves in his way, without speaking to them.

2. How carefully he cherishes the beginnings of grace, and meets those that are coming towards him. These Jews that believed were yet but weak; but Christ did not therefore cast them off, for he gathers the lambs in his arms. When faith is in its infancy, he has knees to prevent it, breasts for it to suck, that it may not die from the womb. In what he said to them, we have two things, which he saith to all that should at any time believe:—

(1.) The character of a true disciple of Christ: If you continue in my word, then are you my disciples indeed. When they believed on him, as the great prophet, they gave up themselves to be his disciples. Now, at their entrance into his school, he lays down this for a settled rule, that he would own none for his disciples but those that continued in his word. [1.] It is implied that there are many who profess themselves Christ's disciples who are not his disciples indeed, but only in show and name. [2.] It highly concerns those that are not strong in faith to see to it that they be sound in the faith, that, though not disciples of the highest form, they are nevertheless disciples indeed. [3.] Those who seem willing to be Christ's disciples ought to be told that they had as good never come to him, unless they come with a resolution by his grace to abide by him. Let those who have thoughts of covenanting with Christ have no thoughts of reserving a power of revocation. Children are sent to school, and bound apprentices, only for a few years; but those only are Christ's who are willing to be bound to him for the term of life. [4.] Those only that continue in Christ's word shall be accepted as his disciples indeed, that adhere to his word in every instance without partiality, and abide by it to the end without apostasy. It is menein—to dwell in Christ's word, as a man does at home, which is his centre, and rest, and refuge. Our converse with the word and conformity to it must be constant. If we continue disciples to the last, then, and not otherwise, we approve ourselves disciples indeed.

(2.) The privilege of a true disciple of Christ. Here are two precious promises made to those who thus approve themselves disciples indeed, v. 32.

[1.] "You shall know the truth, shall know all that truth which it is needful and profitable for you to know, and shall be more confirmed in the belief of it, shall know the certainty of it." Note, First, Even those who are true believers, and disciples indeed, yet may be, and are, much in the dark concerning many things which they should know. God's children are but children, and understand and speak as children. Did we not need to be taught, we should not need to be disciples. Secondly, It is a very great privilege to know the truth, to know the particular truths which we are to believe, in their mutual dependences and connections, and the grounds and reasons of our belief,—to know what is truth and what proves it to be so. Thirdly, It is a gracious promise of Christ, to all who continue in his word, that they shall know the truth as far as is needful and profitable for them. Christ's scholars are sure to be well taught.

[2.] The truth shall make you free; that is, First, The truth which Christ teaches tends to make men free, Isa. lxi. 1. Justification makes us free from the guilt of sin, by which we were bound over to the judgment of God, and bound under amazing fears; sanctification makes us free from the bondage of corruption, by which we were restrained from that service which is perfect freedom, and constrained to that which is perfect slavery. Gospel truth frees us from the yoke of the ceremonial law, and the more grievous burdens of the traditions of the elders. It makes us free from our spiritual enemies, free in the service of God, free to the privileges of sons, and free of the Jerusalem which is from above, which is free. Secondly, The knowing, entertaining, and believing, of this truth does actually make us free, free from prejudices, mistakes, and false notions, than which nothing more enslaves and entangles the soul, free from the dominion of lust and passion; and restores the soul to the government of itself, by reducing it into obedience to its Creator. The mind, by admitting the truth of Christ in the light and power, is vastly enlarged, and has scope and compass given it, is greatly elevated and raised above things of sense, and never acts with so true a liberty as when it acts under a divine command, 2 Cor. iii. 17. The enemies of Christianity pretend to free thinking, whereas really those are the freest reasonings that are guided by faith, and those are men of free thought whose thoughts are captivated and brought into obedience to Christ.

II. The offence which the carnal Jews took at this doctrine, and their objection against it. Though it was a doctrine that brought glad tidings of liberty to the captives, yet they cavilled at it, v. 33. The Pharisees grudged this comfortable word to those that believed, the standers by, who had no part nor lot in this matter; they thought themselves reflected upon and affronted by the gracious charter of liberty granted to those that believed, and therefore with a great deal of pride and envy they answered him, "We Jews are Abraham's seed, and therefore are free-born, and have not lost our birthright-freedom; we were never in bondage to any man; how sayest thou then, to us Jews, You shall be made free?" See here,

1. What it was that they were grieved at; it was an innuendo in those words, You shall be made free, as if the Jewish church and nation were in some sort of bondage, which reflected on the Jews in general, and as if all that did not believe in Christ continued in that bondage, which reflected on the Pharisees in particular. Note, The privileges of the faithful are the envy and vexation of unbelievers, Ps. cxii. 10.

2. What it was that they alleged against it; whereas Christ intimated that they needed to be made free, they urge, (1.) "We are Abraham's seed, and Abraham was a prince and a great man; though we live in Canaan, we are not descended from Canaan, nor under his doom, a servant of servants shall he be; we hold in frank-almoign—free alms, and not in villenage—by a servile tenure." It is common for a sinking decaying family to boast of the glory and dignity of its ancestors, and to borrow honour from that name to which they repay disgrace; so the Jews here did. But this was not all. Abraham was in covenant with God, and his children by his right, Rom. xi. 28. Now that covenant, no doubt, was a free charter, and invested them with privileges not consistent with a state of slavery, Rom. ix. 4. And therefore they thought they had no occasion with so great a sum as they reckoned faith in Christ to be to obtain this freedom, when they were thus free-born. Note, It is the common fault and folly of those that have pious parentage and education to trust to their privilege and boast of it, as if it would atone for the want of real holiness. They were Abraham's seed, but what would this avail them, when we find one in hell that could call Abraham father? Saving benefits are not, like common privileges, conveyed by entail to us and our issue, nor can a title to heaven be made by descent, nor may we claim as heirs at law, by making out our pedigree; our title is purely by purchase, not our own but our Redeemer's for us, under certain provisos and limitations, which if we do not observe it will not avail us to be Abraham's seed. Thus many, when they are pressed with the necessity of regeneration, turn it off with this, We are the church's children; but they are not all Israel that are of Israel. (2.) We were never in bondage to any man. Now observe, [1.] How false this allegation was. I wonder how they could have the assurance to say a thing in the face of a congregation which was so notoriously untrue. Were not the seed of Abraham in bondage to the Egyptians? Were they not often in bondage to the neighbouring nations in the time of the judges? Were they not seventy years captives in Babylon? Nay, were they not at this time tributaries to the Romans, and, though not in a personal, yet in a national bondage to them, and groaning to be made free? And yet, to confront Christ, they have the impudence to say, We were never in bondage. Thus they would expose Christ to the ill-will both of the Jews, who were very jealous for the honour of their liberty, and of the Romans, who would not be thought to enslave the nations they conquered. [2.] How foolish the application was. Christ had spoken of a liberty wherewith the truth would make them free, which must be meant of a spiritual liberty, for truth as it is the enriching, so it is the enfranchising of the mind, and the enlarging of that from the captivity of error and prejudice; and yet they plead against the offer of spiritual liberty that they were never in corporal thraldom, as if, because they were never in bondage to any man, they were never in bondage to any lust. Note, Carnal hearts are sensible of no other grievances than those that molest the body and injure their secular affairs. Talk to them of encroachments upon their civil liberty and property,—tell them of waste committed upon their lands, or damage done to their houses,—and they understand you very well, and can give you a sensible answer; the thing touches them and affects them. But discourse to them of the bondage of sin, a captivity to Satan, and a liberty by Christ,—tell them of wrong done to their precious souls, and the hazard of their eternal welfare,—and you bring certain strange things to their ears; they say of it (as those did, Ezek. xx. 49), Doth he not speak parables? This was much like the blunder Nicodemus made about being born again.

III. Our Saviour's vindication of his doctrine from these objections, and the further explication of it, v. 34-37, where he does these four things:—

1. He shows that, notwithstanding their civil liberties and their visible church-membership, yet it was possible that they might be in a state of bondage (v. 34): Whosoever commits sin, though he be of Abraham's seed, and was never in bondage to any man, is the servant of sin. Observe, Christ does not upbraid them with the falsehood of their plea, or their present bondage, but further explains what he had said for their edification. Thus ministers should with meekness instruct those that oppose them, that they may recover themselves, not with passion provoke them to entangle themselves yet more. Now here,

(1.) The preface is very solemn: Verily, verily, I say unto you; an awful asseveration, which our Saviour often used, to command a reverent attention and a ready assent. The style of the prophets was, Thus saith the Lord, for they were faithful as servants; but Christ, being a Son, speaks in his own name: I say unto you, I the Amen, the faithful witness; he pawns his veracity upon it. "I say it to you, who boast of your relation to Abraham, as if that would save you."

(2.) The truth is of universal concern, though here delivered upon a particular occasion: Whosoever commits sin is the servant of sin, and sadly needs to be made free. A state of sin is a state of bondage. [1.] See who it is on whom this brand is fastened—on him that commits sin, pas ho poion hamartian—every one that makes sin. There is not a just man upon earth, that lives, and sins not; yet every one that sins is not a servant of sin, for then God would have no servants; but he that makes sin, that makes choice of sin, prefers the way of wickedness before the way of holiness (Jer. xliv. 16, 17),—that makes a covenant with sin, enters into league with it, and makes a marriage with it,—that makes contrivances of sin, makes provision for the flesh, and devises iniquity,—and that makes a custom of sin, who walks after the flesh, and makes a trade of sin. [2.] See what the brand is which Christ fastens upon those that thus commit sin. He stigmatizes them, gives them a mark of servitude. They are servants of sin, imprisoned under the guilt of sin, under an arrest, in hold for it, concluded under sin, and they are subject to the power of sin. He is a servant of sin, that is, he makes himself so, and is so accounted; he has sold himself to work wickedness; his lusts give law to him, he is at their beck, and is not his own master. He does the work of sin, supports its interest, and accepts its wages, Rom. vi. 16.

2. He shows them that, being in a state of bondage, their having a place in the house of God would not entitle them to the inheritance of sons; for (v. 35) the servant, though he be in the house for awhile, yet, being but a servant, abideth not in the house for ever. Services (we say) are no inheritances, they are but temporary, and not for a perpetuity; but the son of the family abideth ever. Now, (1.) This points primarily at the rejection of the Jewish church and nation. Israel had been God's son, his first-born; but they wretchedly degenerated into a servile disposition, were enslaved to the world and the flesh, and therefore, though by virtue of their birthright they thought themselves secure of their church membership, Christ tells them that having thus made themselves servants they should not abide in the house for ever. Jerusalem, by opposing the gospel of Christ, which proclaimed liberty, and adhering to the Sinai-covenant, which gendered to bondage, after its term was expired came to be in bondage with her children (Gal. iv. 24, 25), and therefore was unchurched and disfranchised, her charter seized and taken away, and she was cast out as the son of the bond-woman, Gen. xxi. 14. Chrysostom gives this sense of this place: "Think not to be made free from sin by the rites and ceremonies of the law of Moses, for Moses was but a servant, and had not that perpetual authority in the church which the Son had; but, if the Son make you free, it is well," v. 36. But, (2.) It looks further, to the rejection of all that are the servants of sin, and receive not the adoption of the sons of God; though those unprofitable servants may be in God's house awhile, as retainers to his family, yet there is a day coming when the children of the bond-woman and of the free shall be distinguished. True believers only, who are the children of the promise and of the covenant, are accounted free, and shall abide for ever in the house, as Isaac: they shall have a nail in the holy place on earth (Ezra ix. 8) and mansions in the holy place in heaven, ch. xiv. 2.

3. He shows them the way of deliverance out of the state of bondage into the glorious liberty of the children of God, Rom. viii. 21. The case of those that are the servants of sin is sad, but thanks be to God it is not helpless, it is not hopeless. As it is the privilege of all the sons of the family, and their dignity above the servants, that they abide in the house for ever; so he who is the Son, the first-born among many brethren, and the heir of all things, has a power both of manumission and of adoption (v. 36): If the Son shall make you free, you shall be free indeed. Note,

(1.) Jesus Christ in the gospel offers us our freedom; he has authority and power to make free. [1.] To discharge prisoners; this he does in justification, by making satisfaction for our guilt (on which the gospel offer is grounded, which is to all a conditional act of indemnity, and to all true believers, upon their believing, an absolute charter of pardon), and for our debts, for which we were by the law arrested and in execution. Christ, as our surety, or rather our bail (for he was not originally bound with us, but upon our insolvency bound for us), compounds with the creditor, answers the demands of injured justice with more than an equivalent, takes the bond and judgment into his own hands, and gives them up cancelled to all that by faith and repentance give him (if I may so say) a counter-security to save his honour harmless, and so they are made free; and from the debt, and every part thereof, they are for ever acquitted, exonerated, and discharged, and a general release is sealed of all actions and claims; while against those who refuse to come up to these terms the securities lie still in the Redeemer's hands, in full force. [2.] He has a power to rescue bond-slaves, and this he does in sanctification; by the powerful arguments of his gospel, and the powerful operations of his Spirit, he breaks the power of corruption in the soul, rallies the scattered forces of reason and virtue, and fortifies God's interest against sin and Satan, and so the soul is made free. [3.] He has a power to naturalize strangers and foreigners, and this he does in adoption. This is a further act of grace; we are not only forgiven and healed, but preferred; there is a charter of privileges as well as pardon; and thus the Son makes us free denizens of the kingdom of priests, the holy nation, the new Jerusalem.

(2.) Those whom Christ makes free are free indeed. It is not alethos, the word used (v. 31) for disciples indeed, but ontos—really. It denotes, [1.] The truth and certainty of the promise, the liberty which the Jews boasted of was an imaginary liberty; they boasted of a false gift; but the liberty which Christ gives is a certain thing, it is real, and has real effects. The servants of sin promise themselves liberty, and fancy themselves free, when they have broken religion's bands asunder; but they cheat themselves. None are free indeed but those whom Christ makes free. [2.] It denotes the singular excellency of the freedom promised; it is a freedom that deserves the name, in comparison with which all other liberties are no better than slaveries, so much does it turn to the honour and advantage of those that are made free by it. It is a glorious liberty. It is that which is (so ontos signifies); it is substance (Prov. viii. 21); while the things of the world are shadows, things that are not.

4. He applies this to these unbelieving cavilling Jews, in answer to their boasts of relation to Abraham (v. 37): "I know very well that you are Abraham's seed, but now you seek to kill me, and therefore have forfeited the honour of your relation to Abraham, because my word hath no place in you." Observe here,

(1.) The dignity of their extraction admitted: "I know that you are Abraham's seed, every one knows it, and it is your honour." He grants them what was true, and in what they said that was false (that they were never in bondage to any) he does not contradict them, for he studied to profit them, and not to provoke them, and therefore said that which would please them: I know that you are Abraham's seed. They boasted of their descent from Abraham, as that which aggrandized their names, and made them exceedingly honourable; whereas really it did but aggravate their crimes, and make them exceedingly sinful. Out of their own mouths will he judge vain-glorious hypocrites, who boast of their parentage and education: "Are you Abraham's seed? Why then did you not tread in the steps of his faith and obedience?"

(2.) The inconsistency of their practice with this dignity: But you seek to kill me. They had attempted it several times, and were now designing it, which quickly appeared (v. 59), when they took up stones to cast at him. Christ knows all the wickedness, not only which men do, but which they seek, and design, and endeavour to do. To seek to kill any innocent man is a crime black enough, but to compass and imagine the death of him that was King of kings was a crime the heinousness of which we want words to express.

(3.) The reason of this inconsistency. Why were they that were Abraham's seed so very inveterate against Abraham's promised seed, in whom they and all the families of the earth should be blessed? Our Saviour here tells them, It is because my word hath no place in you, ou chorei en hymin, Non capit in vobis, so the Vulgate. "My word does not take with you, you have no inclination to it, no relish of it, other things are more taking, more pleasing." Or, "It does not take hold of you, it has no power over you, makes no impression upon you." Some of the critics read it, My word does not penetrate into you; it descended as the rain, but it came upon them as the rain upon the rock, which it runs off, and did not soak into their hearts, as the rain upon the ploughed ground. The Syriac reads it, "Because you do not acquiesce in my word; you are not persuaded of the truth of it, nor pleased with the goodness of it." Our translation is very significant: It has no place in you. They sought to kill him, and so effectually to silence him, not because he had done they any harm, but because they could not bear the convincing, commanding power of his word. Note, [1.] The words of Christ ought to have a place in us, the innermost and uppermost place,—a dwelling place, as a man at home, and not as a stranger or sojourner,—a working place; it must have room to operate, to work sin out of us, and to work grace in us; it must have a ruling place, its place must be upon the throne, it must dwell in us richly. [2.] There are many that make a profession of religion in whom the word of Christ has no place; they will not allow it a place, for they do not like it; Satan does all he can to displace it; and other things possess the place it should have in us. [3.] Where the word of God has no place no good is to be expected, for room is left there for all wickedness. If the unclean spirit find the heart empty of Christ's word, he enters in, and dwells there.

Christ's Discourse with the Pharisees.

38 I speak that which I have seen with my Father: and ye do that which ye have seen with your father. 39 They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. 40 But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. 41 Ye do the deeds of your father. Then said they to him, We be not born of fornication; we have one Father, even God. 42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. 43 Why do ye not understand my speech? even because ye cannot hear my word. 44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. 45 And because I tell you the truth, ye believe me not. 46 Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? 47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.

Here Christ and the Jews are still at issue; he sets himself to convince and convert them, while they still set themselves to contradict and oppose him.

I. He here traces the difference between his sentiments and theirs to a different rise and origin (v. 38): I speak that which I have seen with my Father, and you do what you have seen with your father. Here are two fathers spoken of, according to the two families into which the sons of men are divided—God and the devil, and without controversy these are contrary the one to the other.

1. Christ's doctrine was from heaven; it was copied out of the counsels of infinite wisdom, and the kind intentions of eternal love. (1.) I speak that which I have seen. The discoveries Christ has made to us of God and another world are not grounded upon guess and hearsay, but upon ocular inspection; so that he was thoroughly apprized of the nature, and assured of the truth, of all he said. He that is given to be a witness to the people is an eye-witness, and therefore unexceptionable. (2.) It is what I have seen with my Father. The doctrine of Christ is not a plausible hypothesis, supported by probable arguments, but it is an exact counterpart of the incontestable truths lodged in the eternal mind. It was not only what he had heard from his Father, but what he had seen with him when the counsel of peace was between them both. Moses spoke what he heard from God, but he might not see the face of God; Paul had been in the third heaven, but what he had seen there he could not, he must not, utter; for it was Christ's prerogative to have seen what he spoke, and to speak what he had seen.

2. Their doings were from hell: "You do that which you have seen with your father. You do, by your own works, father yourselves, for it is evident whom you resemble, and therefore easy to find out your origin." As a child that is trained up with his father learns his father's words and fashions, and grows like him by an affected imitation as well as by a natural image, so these Jews, by their malicious opposition to Christ and the gospel, made themselves as like the devil as if they had industriously set him before them for their pattern.

II. He takes off and answers their vain-glorious boasts of relation to Abraham and to God as their fathers, and shows the vanity and falsehood of their pretensions.

1. They pleaded relation to Abraham, and he replies to this plea. They said, Abraham is our father, v. 39. In this they intended, (1.) To do honour to themselves, and to make themselves look great. They had forgotten the mortification given them by that acknowledgement prescribed them (Deut. xxvi. 5), A Syrian ready to perish was my father; and the charge exhibited against their degenerate ancestors (whose steps they trod in, and not those of the first founder of the family), Thy father was an Amorite, and thy mother a Hittite, Ezek. xvi. 3. As it is common for those families that are sinking and going to decay to boast most of their pedigree, so it is common for those churches that are corrupt and depraved to value themselves upon their antiquity and the eminence of their first planters. Fuimus Troes, fuit Ilium—We have been Trojans, and there once was Troy. (2.) They designed to cast an odium upon Christ as if he reflected upon the patriarch Abraham, in speaking of their father as one they had learned evil from. See how they sought an occasion to quarrel with him. Now Christ overthrows this plea, and exposes the vanity of it by a plain and cogent argument: "Abraham's children will do the works of Abraham, but you do not do Abraham's works, therefore you are not Abraham's children."

[1.] The proposition is plain: "If you were Abraham's children, such children of Abraham as could claim an interest in the covenant made with him and his seed, which would indeed put an honour upon you, then you would do the works of Abraham, for to those only of Abraham's house who kept the way of the Lord, as Abraham did, would God perform what he had spoken," Gen. xviii. 19. Those only are reckoned the seed of Abraham, to whom the promise belongs, who tread in the steps of his faith and obedience, Rom. iv. 12. Though the Jews had their genealogies, and kept them exact, yet they could not by them make out their relation to Abraham, so as to take the benefit of the old entail (performam doni—according to the form of the gift), unless they walked in the same spirit; good women's relation to Sarah is proved only by this—whose daughters you are as long as you do well, and no longer, 1 Pet. iii. 6. Note, Those who would approve themselves Abraham's seed must not only be of Abraham's faith, but do Abraham's works (James ii. 21, 22),—must come at God's call, as he did,—must resign their dearest comforts to him,—must be strangers and sojourners in this world,—must keep up the worship of God in their families, and always walk before God in their uprightness; for these were the works of Abraham.

[2.] The assumption is evident likewise: But you do not do the works of Abraham, for you seek to kill me, a man that has told you the truth, which I have heard of God; this did not Abraham, v. 40.

First, He shows them what their work was, their present work, which they were now about; they sought to kill him; and three things are intimated as an aggravation of their intention:—1. They were so unnatural as to seek the life of a man, a man like themselves, bone of their bone, and flesh of their flesh, who had done them no harm, nor given them any provocation. You imagine mischief against a man, Ps. lxii. 3. 2. They were so ungrateful as to seek the life of one who had told them the truth, had not only done them no injury, but had done them the greatest kindness that could be; had not only not imposed upon them with a lie, but had instructed them in the most necessary and important truths; was he therefore become their enemy? 3. They were so ungodly as to seek the life of one who told them the truth which he had heard from God, who was a messenger sent from God to them, so that their attempt against him was quasi deicidium—an act of malice against God. This was their work, and they persisted in it.

Secondly, He shows them that this did not become the children of Abraham; for this did not Abraham. 1. "He did nothing like this." He was famous for his humanity, witness his rescue of the captives; and for his piety, witness his obedience to the heavenly vision in many instances, and some tender ones. Abraham believed God; they were obstinate in unbelief: Abraham followed God; they fought against him; so that he would be ignorant of them, and would not acknowledge them, they were so unlike him, Isa. lxiii. 16. See Jer. xxii. 15-17. 2. "He would not have done thus if he had lived now, or I had lived then." Hoc Abraham non fecisset—He would not have done this; so some read it. We should thus reason ourselves out of any way of wickedness; would Abraham, and Isaac, and Jacob have done so? We cannot expect to be ever with them, if we be never like them.

[3.] The conclusion follows of course (v. 41): "Whatever your boasts and pretensions be, you are not Abraham's children, but father yourselves upon another family (v. 41); there is a father whose deeds you do, whose spirit you are of, and whom you resemble." He does not yet say plainly that he means the devil, till they by their continued cavils forced him so to explain himself, which teaches us to treat even bad men with civility and respect, and not to be forward to say that of them, or to them, which, though true, sounds harsh. He tried whether they would suffer their own consciences to infer from what he said that they were the devil's children; and it is better to hear it from them now that we are called to repent, that is, to change our father and change our family, by changing our spirit and way, than to hear it from Christ in the great day.

2. So far were they from owning their unworthiness of relation to Abraham that they pleaded relation to God himself as their Father: "We are not born of fornication, we are not bastards, but legitimate sons; we have one Father, even God."

(1.) Some understand this literally. They were not the sons of the bondwoman, as the Ishmaelites were; nor begotten in incest, as the Moabites and Ammonites were (Deut. xxiii. 3); nor were they a spurious brood in Abraham's family, but Hebrews of the Hebrews; and, being born in lawful wedlock, they might call God Father, who instituted that honourable estate in innocency; for a legitimate seed, not tainted with divorces nor the plurality of wives, is called a seed of God, Mal. ii. 15.

(2.) Others take it figuratively. They begin to be aware now that Christ spoke of a spiritual not a carnal father, of the father of their religion; and so,

[1.] They deny themselves to be a generation of idolaters: "We are not born of fornication, are not the children of idolatrous parents, nor have been bred up in idolatrous worships." Idolatry is often spoken of as spiritual whoredom, and idolaters as children of whoredoms, Hosea ii. 4; Isa. lvii. 3. Now, if they meant that they were not the posterity of idolaters, the allegation was false, for no nation was more addicted to idolatry than the Jews before the captivity; if they meant no more than that they themselves were not idolaters, what then? A man may be free from idolatry, and yet perish in another iniquity, and be shut out of Abraham's covenant. If thou commit no idolatry (apply it to this spiritual fornication), yet if thou kill thou art become a transgressor of the covenant. A rebellious prodigal son will be disinherited, though he be not born of fornication.

[2.] They boast themselves to be true worshippers of the true God. We have not many fathers, as the heathens had, gods many and lords many, and yet were without God, as filius populi—a son of the people, has many fathers and yet none certain; no, the Lord our God is one Lord and one Father, and therefore it is well with us. Note, Those flatter themselves, and put a damning cheat upon their own souls, who imagine that their professing the true religion and worshipping the true God will save them, though they worship not God in spirit and in truth, nor are true to their profession. Now our Saviour gives a full answer to this fallacious plea (v. 42, 43), and proves, by two arguments, that they had no right to call God Father.

First, They did not love Christ: If God were your Father, you would love me. He had disproved their relation to Abraham by their going about to kill him (v. 40), but here he disproves their relation to God by their not loving and owning him. A man may pass for a child of Abraham if he do not appear an enemy to Christ by gross sin; but he cannot approve himself a child of God unless he be a faithful friend and follower of Christ. Note, All that have God for their Father have a true love to Jesus Christ, and esteem of his person, a grateful sense of his love, a sincere affection to his cause and kingdom, a complacency in the salvation wrought out by him and in the method and terms of it, and a care to keep his commandments, which is the surest evidence of our love to him. We are here in a state of probation, upon our trial how we will conduct ourselves towards our Maker, and accordingly it will be with us in the state of retribution. God has taken various methods to prove us, and this was one: he sent his Son into the world, with sufficient proofs of his sonship and mission, concluding that all that called him Father would kiss his Son, and bid him welcome who was the first-born among many brethren; see 1 John v. 1. By this our adoption will be proved or disproved—Did we love Christ, or no? If any man do not, he is so far from being a child of God that he is anathema, accursed, 1 Cor. xvi. 22. Now our Saviour proves that if they were God's children they would love him; for, saith he, I proceeded forth and came from God. They will love him; for, 1. He was the Son of God: I proceeded forth from God. Exelthon this means his divine exeleusis, or origin from the Father, by the communication of the divine essence, and also the union of the divine logos to his human nature; so Dr. Whitby. Now this could not but recommend him to the affections of all that were born of God. Christ is called the beloved, because, being the beloved of the Father, he is certainly the beloved of all the saints, Eph. i. 6. 2. He was sent of God, came from him as an ambassador to the world of mankind. He did not come of himself, as the false prophets, who had not either their mission or their message from God, Jer. xxiii. 21. Observe the emphasis he lays upon this: I came from God; neither came I of myself, but he sent me. He had both his credentials and his instructions from God; he came to gather together in one the children of God (ch. xi. 51), to bring many sons to glory, Heb. ii. 10. And would not all God's children embrace with both arms a messenger sent from their Father on such errands? But these Jews made it appear that they were nothing akin to God, by their want of affection to Jesus Christ.

Secondly, They did not understand him. It was a sign they did not belong to God's family that they did not understand the language and dialect of the family: You do not understand my speech (v. 43), ten lalian ten emen. Christ's speech was divine and heavenly, but intelligible enough to those that were acquainted with the voice of Christ in the Old Testament. Those that had made the word of the Creator familiar to them needed no other key to the dialect of the Redeemer; and yet these Jews make strange of the doctrine of Christ, and find knots in it, and I know not what stumbling stones. Could a Galilean be known by his speech? An Ephraimite by his sibboleth? And would any have the confidence to call God Father to whom the Son of God was a barbarian, even when he spoke the will of God in the words of the Spirit of God? Note, Those who are not acquainted with the divine speech have reason to fear that they are strangers to the divine nature. Christ spoke the words of God (ch. iii. 34) in the dialect of the kingdom of God; and yet they, who pretended to belong to the kingdom, understood not the idioms and properties of it, but like strangers, and rude ones too, ridiculed it. And the reason why they did not understand Christ's speech made the matter much worse: Even because you cannot hear my word, that is, "You cannot persuade yourselves to hear it attentively, impartially, and without prejudice, as it should be heard." The meaning of this cannot is an obstinate will not; as the Jews could not hear Stephen (Acts vii. 57) nor Paul, Acts xxiii. 22. Note, The rooted antipathy of men's corrupt hearts to the doctrine of Christ is the true reason of their ignorance of it, and of their errors and mistakes about it. They do not like it nor love it, and therefore they will not understand it; like Peter, who pretended he knew not what the damsel said (Matt. xxvi. 70), when in truth he knew not what to say to it. You cannot hear my words, for you have stopped your ears (Ps. lviii. 4, 5), and God, in a way of righteous judgment, has made your ears heavy, Isa. vi. 10.

III. Having thus disproved their relation both to Abraham and to God, he comes next to tell them plainly whose children they were: You are of your father the devil, v. 44. If they were not God's children, they were the devil's, for God and Satan divide the world of mankind; the devil is therefore said to work in the children of disobedience, Eph. ii. 2. All wicked people are the devil's children, children of Belial (2 Cor. vi. 15), the serpent's seed (Gen. iii. 15), children of the wicked one, Matt. xiii. 38. They partake of his nature, bear his image, obey his commands, and follow his example. Idolaters said to a stock, Thou art our father, Jer. ii. 27.

This is a high charge, and sounds very harsh and horrid, that any of the children of men, especially the church's children, should be called children of the devil, and therefore our Saviour fully proves it.

1. By a general argument: The lusts of your father you will do, thelete poiein. (1.) "You do the devil's lusts, the lusts which he would have you to fulfil; you gratify and please him, and comply with his temptation, and are led captive by him at his will: nay, you do those lusts which the devil himself fulfils." Fleshly lusts and worldly lusts the devil tempts men to; but, being a spirit, he cannot fulfil them himself. The peculiar lusts of the devil are spiritual wickedness; the lusts of the intellectual powers, and their corrupt reasonings; pride and envy, and wrath and malice; enmity to that which is good, and enticing others to that which is evil; these are lusts which the devil fulfils, and those who are under the dominion of these lusts resemble the devil, as the child does the parent. The more there is of contemplation, and contrivance, and secret complacency, in sin, the more it resembles the lusts of the devil. (2.) You will do the devil's lusts. The more there is of the will in these lusts, the more there is of the devil in them. When sin is committed of choice and not by surprise, with pleasure and not with reluctancy, when it is persisted in with a daring presumption and a desperate resolution, like theirs that said, We have loved strangers and after them we will go, then the sinner will do the devil's lusts. "The lusts of your father you delight to do;" so Dr. Hammond; they are rolled under the tongue as a sweet morsel.

2. By two particular instances, wherein they manifestly resembled the devil—murder and lying. The devil is an enemy to life, because God is the God of life and life is the happiness of man; and an enemy to truth, because God is the God of truth and truth is the bond of human society.

(1.) He was a murderer from the beginning, not from his own beginning, for he was created an angel of light, and had a first estate which was pure and good, but from the beginning of his apostasy, which was soon after the creation of man. He was anthropoktonos—homicida, a man-slayer. [1.] He was a hater of man, and so in affection an disposition a murderer of him. He has his name, Satan, from sitnah—hatred. He maligned God's image upon man, envied his happiness, and earnestly desired his ruin, was an avowed enemy to the whole race. [2.] He was man's tempter to that sin which brought death into the world, and so he was effectually the murderer of all mankind, which in Adam had but one neck. He was a murderer of souls, deceived them into sin, and by it slew them (Rom. vii. 11), poisoned man with the forbidden fruit, and, to aggravate the matter, made him his own murderer. Thus he was not only at the beginning, but from the beginning, which intimates that thus he has been ever since; as he began, so he continues, the murderer of men by his temptations. The great tempter is the great destroyer. The Jews called the devil the angel of death. [3.] He was the first wheel in the first murder that ever was committed by Cain, who was of that wicked one, and slew his brother, 1 John iii. 12. If the devil had not been very strong in Cain, he could not have done such an unnatural thing as to kill his own brother. Cain killing his brother by the instigation of the devil, the devil is called the murderer, which does not speak Cain's personal guilt the less, but the devil's the more, whose torments, we have reason to think, will be the greater, when the time comes, for all that wickedness into which he has drawn men. See what reason we have to stand upon our guard against the wiles of the devil, and never to hearken to him (for he is a murderer, and certainly aims to do us mischief, even when he speaks fair), and to wonder that he who is the murderer of the children of men should yet be, by their own consent, so much their master. Now herein these Jews were followers of him, and were murderers, like him; murderers of souls, which they led blindfold into the ditch, and made the children of hell; sworn enemies of Christ, and now ready to be his betrayers and murderers, for the same reason that Cain killed Abel. These Jews were that seed of the serpent that were to bruise the heel of the seed of the woman; Now you seek to kill me.

(2.) He was a liar. A lie is opposed to truth (1 John ii. 21), and accordingly the devil is here described to be,

[1.] An enemy to truth, and therefore to Christ. First, He is a deserter, from the truth; he abode not in the truth, did not continue in the purity and rectitude of his nature wherein he was created, but left his first state; when he degenerated from goodness, he departed from truth, for his apostasy was founded in a lie. The angels were the hosts of the Lord; those that fell were not true to their commander and sovereign, they were not to be trusted, being charged with folly and defection, Job iv. 18. By the truth here we may understand the revealed will of God concerning the salvation of man by Jesus Christ, the truth which Christ was now preaching, and which the Jews opposed; herein they did like their father the devil, who, seeing the honour put upon the human nature in the first Adam, and foreseeing the much greater honour intended in the second Adam, would not be reconciled to that counsel of God, nor stand in the truth concerning it, but, from a spirit of pride and envy, set himself to resist it, and to thwart the designs of it; and so did these Jews here, as his children and agents. Secondly, He is destitute of the truth: There is no truth in him. His interest in the world is supported by lies and falsehoods, and there is no truth, nothing you can confide in, in him, nor in any thing he says or does. The notions he propagates concerning good and evil are false and erroneous, his proofs are lying wonders, his temptations are all cheats; he has great knowledge of the truth, but having no affection to it, but on the contrary being a sworn enemy to it, he is said to have no truth in him.

[2.] He is a friend and patron of lying: When he speaketh a lie he speaketh of his own. Three things are here said of the devil with reference to the sin of lying:—First, That he is a liar; his oracles were lying oracles, his prophets lying prophets, and the images in which he was worshipped teachers of lies. He tempted our first parents with a downright lie. All his temptations are carried on by lies, calling evil good and good evil, and promising impunity in sin; he knows them to be lies, and suggests them with an intention to deceive, and so to destroy. When he now contradicted the gospel, in the scribes and Pharisees, it was by lies; and when afterwards he corrupted it, in the man of sin, it was by strong delusions, and a great complicated lie. Secondly, That when he speaks a lie he speaks of his own, ek ton idion. It is the proper idiom of his language; of his own, not of God; his Creator never put it into him. When men speak a lie they borrow it from the devil, Satan fills their hearts to lie (Acts v. 3); but when the devil speaks a lie the model of it is of his own framing, the motives to it are from himself, which bespeaks the desperate depth of wickedness into which those apostate spirits are sunk; as in their first defection they had no tempter, so their sinfulness is still their own. Thirdly, That he is the father of it, autou. 1. He is the father of every lie; not only of the lies which he himself suggests, but of those which others speak; he is the author and founder of all lies. When men speak lies, they speak from him, and as his mouth; they come originally from him, and bear his image. 2. He is the father of every liar; so it may be understood. God made men with a disposition to truth. It is congruous to reason and natural light, to the order of our faculties and the laws of society, that we should speak truth; but the devil, the author of sin, the spirit that works in the children of disobedience, has so corrupted the nature of man that the wicked are said to be estranged from the womb, speaking lies (Ps. lviii. 3); he has taught them with their tongues to use deceit, Rom. iii. 13. He is the father of liars, who begat them, who trained them up in the way of lying, whom they resemble and obey, and with whom all liars shall have their portion for ever.

IV. Christ, having thus proved all murderers and all liars to be the devil's children, leaves it to the consciences of his hearers to say, Thou art the man. But he comes in the following verses to assist them in the application of it to themselves; he does not call them liars, but shows them that they were no friends to truth, and therein resembled him who abode not in the truth, because there is no truth in him. Two things he charges upon them:—

1. That they would not believe the word of truth (v. 45), hoti ten aletheian lego, ou pisteuete moi.

(1.) Two ways it may be taken;—[1.] "Though I tell you the truth, yet you will not believe me (hoti), that I do so." Though he gave abundant proof of his commission from God, and his affection to the children of men, yet they would not believe that he told them the truth. Now was truth fallen in the street, Isa. lix. 14, 15. The greatest truths with some gained not the least credit; for they rebelled against the light, Job xxiv. 13. Or, [2.] Because I tell you the truth (so we read it) therefore you believe me not. They would not receive him, nor entertain him as a prophet, because he told them some unpleasing truths which they did not care to hear, told them the truth concerning themselves and their own case, showed them their faces in a glass that would not flatter them; therefore they would not believe a word he said. Miserable is the case of those to whom the light of divine truth is become a torment.

(2.) Now, to show them the unreasonableness of their infidelity, he condescends to put the matter to this fair issue, v. 46. He and they being contrary, either he was in an error or they were. Now take it either way.

[1.] If he were in an error, why did they not convince him? The falsehood of pretended prophets was discovered either by the ill tendency of their doctrines (Deut. xiii. 2), or by the ill tenour of their conversation: You shall know them by their fruits; but (saith Christ) which of you, you of the sanhedrim, that take upon you to judge of prophets, which of you convinceth me of sin? They accused him of some of the worst of crimes—gluttony, drunkenness, blasphemy, sabbath-breaking, confederacy with Satan, and what not. But their accusations were malicious groundless calumnies, and such as every one that knew him knew to be utterly false. When they had done their utmost by trick and artifice, subornation and perjury, to prove some crime upon him, the very judge that condemned him owned he found no fault in him. The sin he here challenges them to convict him of is, First, An inconsistent doctrine. They had heard his testimony; could they show any thing in it absurd or unworthy to be believed, any contradiction either of himself or of the scriptures, or any corruption of truth or manners insinuated by his doctrine? ch. xviii. 20. Or, Secondly, An incongruous conversation: "Which of you can justly charge me with any thing, in word or deed, unbecoming a prophet?" See the wonderful condescension of our Lord Jesus, that he demanded not credit any further than the allowed motives of credibility supported his demands. See Jer. ii. 5, 31; Mic. vi. 3. Ministers may hence learn, 1. To walk so circumspectly as that it may not be in the power of their most strict observers to convince them of sin, that the ministry be not blamed. The only way not to be convicted of sin is not to sin. 2. To be willing to admit a scrutiny; though we are confident in many things that we are in the right, yet we should be willing to have it tried whether we be not in the wrong. See Job vi. 24.

[2.] If they were in an error, why were they not convinced by him? "If I say the truth, why do you not believe me? If you cannot convince me of error, you must own that I say the truth, and why do you not then give me credit? Why will you not deal with me upon trust?" Note, If men would but enquire into the reason of their infidelity, and examine why they do not believe that which they cannot gainsay, they would find themselves reduced to such absurdities as they could not but be ashamed of; for it will be found that the reason why we believe not in Jesus Christ is because we are not willing to part with our sins, and deny ourselves, and serve God faithfully; that we are not of the Christian religion, because we would not indeed be of any, and unbelief of our Redeemer resolves itself into a downright rebellion against our Creator.

2. Another thing charged upon them is that they would not hear the words of God (v. 47), which further shows how groundless their claim of relation to God was. Here is,

(1.) A doctrine laid down: He that is of God heareth God's words; that is, [1.] He is willing and ready to hear them, is sincerely desirous to know what the mind of God is, and cheerfully embraces whatever he knows to be so. God's words have such an authority over, and such an agreeableness with all that are born of God, that they meet them, as the child Samuel did, with, Speak, Lord, for thy servant heareth. Let the word of the Lord come. [2.] He apprehends and discerns them, he so hears them as to perceive the voice of God in them, which the natural man does not, 1 Cor. ii. 14. He that is of God is soon aware of the discoveries he makes of himself of the nearness of his name (Ps. lxxv. 1), as they of the family know the master's tread, and the master's knock, and open to him immediately (Luke xii. 36), as the sheep know the voice of their shepherd from that of a stranger, ch. x. 4, 5; Cant. ii. 8.

(2.) The application of this doctrine, for the conviction of these unbelieving Jews: You therefore hear them not; that is, "You heed not, you understand not, you believe not, the words of God, nor care to hear them, because you are not of God. Your being thus deaf and dead to the words of God is a plain evidence that you are not of God." It is in his word that God manifests himself and is present among us; we are therefore reckoned to be well or ill affected to his word; see 2 Cor. iv. 4; 1 John iv. 6. Or, their not being of God was the reason why they did not profitably hear the words of God, which Christ spoke; they did not understand and believe him, not because the things themselves were obscure or wanted evidence, but because the hearers were not of God, were not born again. If the word of the kingdom do not bring forth fruit, the blame is to be laid upon the soil, not upon the seed, as appears by the parable of the sower, Matt. xiii. 3.

Christ's Discourse with the Pharisees.

48 Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? 49 Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. 50 And I seek not mine own glory: there is one that seeketh and judgeth.

Here is, I. The malice of hell breaking out in the base language which the unbelieving Jews gave to our Lord Jesus. Hitherto they had cavilled at his doctrine, and had made invidious remarks upon it; but, having shown themselves uneasy when he complained (v. 43, 47) that they would not hear him, now at length they fall to downright railing, v. 48. They were not the common people, but, as it should seem, the scribes and Pharisees, the men of consequence, who, when they saw themselves convicted of an obstinate infidelity, scornfully turned off the conviction with this: Say we not well that thou art a Samaritan, and hast a devil? See here, see it and wonder, see it and tremble,

1. What was the blasphemous character commonly given of our Lord Jesus among the wicked Jews, to which they refer. (1.) That he was a Samaritan, that is, that he was an enemy to their church and nation, one that they hated and could not endure. Thus they exposed him to the ill will of the people, with whom you could not put a man into a worse name than to call him a Samaritan. If he had been a Samaritan, he had been punishable, by the beating of the rebels (as they called it), for coming into the temple. They had often enough called him a Galilean—a mean man; but as if that were not enough, though it contradicted the other, they will have him a Samaritan—a bad man. The Jews to this day call the Christians, in reproach, Cuthæi-Samaritans. Note, Great endeavours have in all ages been used to make good people odious by putting them under black characters, and it is easy to run that down with a crowd and a cry which is once put into an ill name. Perhaps because Christ justly inveighed against the pride and tyranny of the priests and elders, they hereby suggest that he aimed at the ruin of their church, in aiming at its reformation, and was falling away to the Samaritans. (2.) That he had a devil. Either, [1.] That he was in league with the devil. Having reproached his doctrine as tending to Samaritanism, here they reflect upon his miracles as done in combination with Beelzebub. Or, rather [2.] That he was possessed with a devil, that he was a melancholy man, whose brain was clouded, or a mad man, whose brain was heated, and that which he said was no more to be believed than the extravagant rambles of a distracted man, or one in a delirium. Thus the divine revelation of those things which are above the discovery of reason have been often branded with the charge of enthusiasm, and the prophet was called a mad fellow, 2 Kings ix. 11; Hosea ix. 7. The inspiration of the Pagan oracles and prophets was indeed a frenzy, and those that had it were for the time beside themselves; but that which was truly divine was not so. Wisdom is justified of her children, as wisdom indeed.

2. How they undertook to justify this character, and applied it to the present occasion: Say we not well that thou art so? One would think that his excellent discourses should have altered their opinion of him, and have made them recant; but, instead of this, their hearts were more hardened and their prejudices confirmed. They value themselves on their enmity to Christ, as if they had never spoken better than when they spoke the worst they could of Jesus Christ. Those have arrived at the highest pitch of wickedness who avow their impiety, repeat what they should retract, and justify themselves in that for which they ought to condemn themselves. It is bad to say and do ill, but it is worse to stand to it; I do well to be angry. When Christ spoke with so much boldness against the sins of the great men, and thereby incensed them against him, those who were sensible of no interest but what is secular and sensual concluded him beside himself, for they thought none but a madman would lose his preferment, and hazard his life, for his religion and conscience.

II. The meekness and mercifulness of Heaven shining in Christ's reply to this vile calumny, v. 49, 50.

1. He denies their charge against him: I have not a devil; as Paul (Acts xxvi. 25), I am not mad. The imputation is unjust; "I am neither actuated by a devil, nor in compact with one;" and this he evidenced by what he did against the devil's kingdom. He takes no notice of their calling him a Samaritan, because it was a calumny that disproved itself, it was a personal reflection, and not worth taking notice of: but saying he had a devil reflected on his commission, and therefore he answered that. St. Augustine gives this gloss upon his not saying any thing to their calling him a Samaritan—that he was indeed that good Samaritan spoken of in the parable, Luke x. 33.

2. He asserts the sincerity of his own intentions: But I honour my Father. They suggested that he took undue honours to himself, and derogated from the honour due to God only, both which he denies here, in saying that he made it his business to honour his Father, and him only. It also proves that he had not a devil; for, if he had, he would not honour God. Note, Those who can truly way that they make it their constant care to honour God are sufficiently armed against the censures and reproaches of men.

3. He complains of the wrong they did him by their calumnies: You do dishonour me. By this it appears that, as man, he had a tender sense of the disgrace and indignity done him; reproach was a sword in his bones, and yet he underwent it for our salvation. It is the will of God that all men should honour the Son, yet there are many that dishonour him; such a contradiction is there in the carnal mind to the will of God. Christ honoured his Father so as never man did, and yet was himself dishonoured so as never man was; for, though God has promised that those who honour him he will honour, he never promised that men should honour them.

4. He clears himself from the imputation of vain glory, in saying this concerning himself, v. 50. See here, (1.) His contempt of worldly honour: I seek not mine own glory. He did not aim at this in what he had said of himself or against his persecutors; he did not court the applause of men, nor covet preferment in the world, but industriously declined both. He did not seek his own glory distinct from his Father's, nor had any separate interest of his own. For men to search their own glory is not glory indeed (Prov. xxv. 27), but rather their shame to be so much out in their aim. This comes in here as a reason why Christ made so light of their reproaches: "You do dishonour me, but cannot disturb me, shall not disquiet me, for I seek not my own glory." Note, Those who are dead to men's praise can safely bear their contempt. (2.) His comfort under worldly dishonour: There is one that seeketh and judgeth. In two things Christ made it appear that he sought not his own glory; and here he tells us what satisfied him as to both. [1.] He did not court men's respect, but was indifferent to it, and in reference to this he saith, "There is one that seeketh, that will secure and advance, my interest in the esteem and affections of the people, while I am in no care about it." Note, God will seek their honour that do not seek their own; for before honour is humility. [2.] He did not revenge men's affronts, but was unconcerned at them, and in reference to this he saith, "There is one that judgeth, that will vindicate my honour, and severely reckon with those that trample upon it." Probably he refers here to the judgments that were coming upon the nation of the Jews for the indignities they did to the Lord Jesus. See Ps. xxxvii. 13-15. I heard not, for thou wilt hear. If we undertake to judge for ourselves, whatever damage we sustain, our recompence is in our own hands; but if we be, as we ought to be, humble appellants and patient expectants, we shall find, to our comfort, there is one that judgeth.

Christ's Discourse with the Pharisees

51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death. 52 Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. 53 Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? 54 Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: 55 Yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. 56 Your father Abraham rejoiced to see my day: and he saw it, and was glad. 57 Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? 58 Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. 59 Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.

In these verses we have,

I. The doctrine of the immortality of believers laid down, v. 51. It is ushered in with the usual solemn preface, Verily, verily, I say unto you, which commands both attention and assent, and this is what he says, If a man keep my sayings, he shall never see death. Here we have, 1. The character of a believer: he is one that keeps the sayings of the Lord Jesus, ton logon ton emon—my word; that word of mine which I have delivered to you; this we must not only receive, but keep; not only have, but hold. We must keep it in mind and memory, keep it in love and affection, so keep it as in nothing to violate it or go contrary to it, keep it without spot (1 Tim. vi. 14), keep it as a trust committed to us, keep in it as our way, keep to it as our rule. 2. The privilege of a believer: He shall by no means see death for ever; so it is in the original. Not as if the bodies of believers were secured from the stroke of death. No, even the children of the Most High must die like men, and the followers of Christ have been, more than other men, in deaths often, and killed all the day long; how then is this promise made good that they shall not see death? Answer, (1.) The property of death is so altered to them that they do not see it as death, they do not see the terror of death, it is quite taken off; their sight does not terminate in death, as theirs does who live by sense; no, they look so clearly, so comfortably, through death, and beyond death, and are so taken up with their state on the other side death, that they overlook death, and see it not. (2.) The power of death is so broken that though there is no remedy, but they must see death, yet they shall not see death for ever, shall not be always shut up under its arrests, the day will come when death shall be swallowed up in victory. (3.) They are perfectly delivered from eternal death, shall not be hurt of the second death. That is the death especially meant here, that death which is for ever, which is opposed to everlasting life; this they shall never see, for they shall never come into condemnation; they shall have their everlasting lot where there will be no more death, where they cannot die any more, Luke xx. 36. Though now they cannot avoid seeing death, and tasting it too, yet they shall shortly be there where it will be seen no more for ever, Exod. xiv. 13.

II. The Jews cavil at this doctrine. Instead of laying hold of this precious promise of immortality, which the nature of man has an ambition of (who is there that does not love life, and dread the sight of death?) they lay hold of this occasion to reproach him that makes them so kind an offer: Now we know that thou hast a devil. Abraham is dead. Observe here,

1. Their railing: "Now we know that thou hast a devil, that thou art a madman; thou ravest, and sayest thou knowest not what." See how these swine trample underfoot the precious pearls of gospel promises. If now at last they had evidence to prove him mad, why did they say (v. 48), before they had that proof, Thou hast a devil? But this is the method of malice, first to fasten an invidious charge, and then to fish for evidence of it: Now we know that thou hast a devil. If he had not abundantly proved himself a teacher come from God, his promises of immortality to his credulous followers might justly have been ridiculed, and charity itself would have imputed them to a crazed fancy; but his doctrine was evidently divine, his miracles confirmed it, and the Jews' religion taught them to expect such a prophet, and to believe in him; for them therefore thus to reject him was to abandon that promise to which their twelve tribes hoped to come, Acts xxvi. 7.

2. Their reasoning, and the colour they had to run him down thus. In short, they look upon him as guilty of an insufferable piece of arrogance, in making himself greater than Abraham and the prophets: Abraham is dead, and the prophets, they are dead too; very true, by the same token that these Jews were the genuine offspring of those that killed them. Now, (1.) It is true that Abraham and the prophets were great men, great in the favour of God, and great in the esteem of all good men. (2.) It is true that they kept God's sayings, and were obedient to them; and yet, (3.) It is true that they died; they never pretended to have, much less to give, immortality, but every one in his own order was gathered to his people. It was their honour that they died in faith, but die they must. Why should a good man be afraid to die, when Abraham is dead, and the prophets are dead? They have tracked the way through that darksome valley, which should reconcile us to death and help to take off the terror of it. Now they think Christ talks madly, when he saith, If a man keep my sayings, he shall never taste death. Tasting death means the same thing with seeing it; and well may death be represented as grievous to several of the senses, which is the destruction of them all. Now their arguing goes upon two mistakes:—[1.] They understood Christ of an immortality in this world, and this was a mistake. In the sense that Christ spoke, it was not true that Abraham and the prophets were dead, for God is still the God of Abraham and the God of the holy prophets (Rev. xxii. 6); now God is not the God of the dead, but of the living; therefore Abraham and the prophets are still alive, and, as Christ meant it, they had not seen nor tasted death. [2.] They thought none could be greater than Abraham and the prophets, whereas they could not but know that the Messiah would be greater than Abraham or any of the prophets; they did virtuously, but he excelled them all; nay, they borrowed their greatness from him. It was the honour of Abraham that he was the Father of the Messiah, and the honour of the prophets that they testified beforehand concerning him: so that he certainly obtained a far more excellent name than they. Therefore, instead of inferring from Christ's making himself greater than Abraham that he had a devil, they should have inferred from his proving himself so (by doing the works which neither Abraham nor the prophets ever did) that he was the Christ; but their eyes were blinded. They scornfully asked, Whom makest thou thyself? As if he had been guilty of pride and vain-glory; whereas he was so far from making himself greater than he was that he now drew a veil over his own glory, emptied himself, and made himself less than he was, and was the greatest example of humility that ever was.

III. Christ's reply to this cavil; still he vouchsafes to reason with them, that every mouth may be stopped. No doubt he could have struck them dumb or dead upon the spot, but this was the day of his patience.

1. In his answer he insists not upon his own testimony concerning himself, but waives it as not sufficient nor conclusive (v. 54): If I honour myself, my honour is nothing, ean ego doxazo—if I glorify myself. Note, Self-honour is no honour; and the affectation of glory is both the forfeiture and the defeasance of it: it is not glory (Prov. xxv. 27), but so great a reproach that there is no sin which men are more industrious to hide than this; even he that most affects praise would not be thought to do it. Honour of our own creating is a mere chimera, has nothing in it, and therefore is called vain-glory. Self-admirers are self-deceivers. Our Lord Jesus was not one that honoured himself, as they represented him; he was crowned by him who is the fountain of honour, and glorified not himself to be made a high priest, Heb. v. 4, 5.

2. He refers himself to his Father, God; and to their father, Abraham.

(1.) To his Father, God: It is my Father that honoureth me. By this he means, [1.] That he derived from his Father all the honour he now claimed; he had commanded them to believe in him, to follow him, and to keep his word, all which put an honour upon him; but it was the Father that laid help upon him, that lodged all fulness in him, that sanctified him, and sealed him, and sent him into the world to receive all the honours due to the Messiah, and this justified him in all these demands of respect. [2.] That he depended upon his Father for all the honour he further looked for. He courted not the applauses of the age, but despised them; for his eye and heart were upon the glory which the Father had promised him, and which he had with the Father before the world was. He aimed at an advancement with which the Father was to exalt him, a name he was to give him, Phil. ii. 8, 9. Note, Christ and all that are his depend upon God for their honour; and he that is sure of honour where he is known cares not though he be slighted where he is in disguise. Appealing thus often to his Father, and his Father's testimony of him, which yet the Jews did not admit nor give credit to,

First, He here takes occasion to show the reason of their incredulity, notwithstanding this testimony—and this was their unacquaintedness with God; as if he had said, "But why should I talk to you of my Father's honouring me, when he is one you know nothing of? You say of him that he is your God, yet you have not known him." Here observe,

a. The profession they made of relation to God: "You say that he is your God, the God you have chosen, and are in covenant with; you say that you are Israel; but all are not so indeed that are of Israel," Rom. ix. 6. Note, Many pretend to have an interest in God, and say that he is theirs, who yet have no just cause to say so. Those who called themselves the temple of the Lord, having profaned the excellency of Jacob, did but trust in lying words. What will it avail us to say, He is our God, if we be not in sincerity his people, nor such as he will own? Christ mentions here their profession of relation to God, as that which was an aggravation of their unbelief. All people will honour those whom their God honours; but these Jews, who said that the Lord was their God, studied how to put the utmost disgrace upon one upon whom their God put honour. Note, The Profession we make of a covenant relation to God, and an interest in him, if it be not improved by us will be improved against us.

b. Their ignorance of him, and estrangement from him, notwithstanding this profession: Yet you have not known him. (a.) You know him not at all. These Pharisees were so taken up with the study of their traditions concerning things foreign and trifling that they never minded the most needful and useful knowledge; like the false prophets of old, who caused people to forget God's name by their dreams, Jer. xxiii. 27. Or, (b.) You know him not aright, but mistake concerning him; and this is as bad as not knowing him at all, or worse. Men may be able to dispute subtly concerning God, and yet may think him such a one as themselves, and not know him. You say that he is yours, and it is natural to us to desire to know our own, yet you know him not. Note, There are many who claim-kindred to God who yet have no acquaintance with him. It is only the name of God which they have learned to talk of, and to hector with; but for the nature of God, his attributes and perfections, and relations to his creatures, they know nothing of the matter; we speak this to their shame, 1 Cor. xv. 34. Multitudes satisfy themselves, but deceive themselves, with a titular relation to an unknown God. This Christ charges upon the Jews here, [a.] To show how vain and groundless their pretensions of relation to God were. "You say that he is yours, but you give yourselves the lie, for it is plain that you do not know him;" and we reckon that a cheat is effectually convicted if it be found that he is ignorant of the persons he pretends alliance to. [b.] To show the true reason why they were not wrought upon by Christ's doctrine and miracles. They knew not God; and therefore perceived not the image of God, nor the voice of God in Christ. Note, The reason why men receive not the gospel of Christ is because they have not the knowledge of God. Men submit not to the righteousness of Christ because they are ignorant of God's righteousness, Rom. x. 3. They that know not God, and obey not the gospel of Christ, are put together, 2 Thess. i. 8.

Secondly, He gives them the reason of his assurance that his Father would honour him and own him: But I know him; and again, I know him; which bespeaks, not only his acquaintance with him, having lain in his bosom, but his confidence in him, to stand by him, and bear him out in his whole undertaking; as was prophesied concerning him (Isa. l. 7, 8), I know that I shall not be ashamed, for he is near that justifies; and as Paul, "I know whom I have believed (2 Tim. i. 12), I know him to be faithful, and powerful, and heartily engaged in the cause which I know to be his own." Observe, 1. How he professes his knowledge of his Father, with the greatest certainty, as one that was neither afraid nor ashamed to own it: If I should say I know him not, I should be a liar like unto you. He would not deny his relation to God, to humour the Jews, and to avoid their reproaches, and prevent further trouble; nor would he retract what he had said, nor confess himself either deceived or a deceiver; if he should, he would be found a false witness against God and himself. Note, Those who disown their religion and relation to God, as Peter, are liars, as much as hypocrites are, who pretend to know him, when they do not. See 1 Tim. vi. 13, 14. Mr. Clark observes well, upon this, that it is a great sin to deny God's grace in us. 2. How he proves his knowledge of his Father: I know him and keep his sayings, or his word. Christ, as man, was obedient to the moral law, and, as Redeemer, to the mediatorial law; and in both he kept his Father's word, and his own word with the Father. Christ requires of us (v. 51) that we keep his sayings; and he has set before us a copy of obedience, a copy without a blot: he kept his Father's sayings; well might he who learned obedience teach it; see Heb. v. 8, 9. Christ by this evinced that he knew the Father. Note, The best proof of our acquaintance with God is our obedience to him. Those only know God aright that keep his word; it is a ruled case, 1 John ii. 3. Hereby we know that we know him (and do not only fancy it), if we keep his commandments.

(2.) Christ refers them to their father, whom they boasted so much of a relation to, and that was Abraham, and this closes the discourse.

[1.] Christ asserts Abraham's prospect of him, and respect to him: Your father Abraham rejoiced to see my day, and he saw it, and was glad, v. 56. And by this he proves that he was not at all out of the way when he made himself greater than Abraham. Two things he here speaks of as instances of that patriarch's respect to the promised Messiah:—

First, The ambition he had to see his day: He rejoiced, egalliasto—he leaped at it. The word, though it commonly signifies rejoicing, must here signify a transport of desire rather than of joy, for otherwise the latter part of the verse would be a tautology; he saw it, and was glad. He reached out, or stretched himself forth, that he might see my day; as Zaccheus, that ran before, and climbed the tree, to see Jesus. The notices he had received of the Messiah to come had raised in him an expectation of something great, which he earnestly longed to know more of. The dark intimation of that which is considerable puts men upon enquiry, and makes them earnestly ask Who? and What? and Where? and When? and How? And thus the prophets of the Old Testament, having a general idea of a grace that should come, searched diligently (1 Pet. i. 10), and Abraham was as industrious herein as any of them. God told him of a land that he would give his posterity, and of the wealth and honour he designed them (Gen. xv. 14); but he never leaped thus to see that day, as he did to see the day of the Son of man. He could not look with so much indifferency upon the promised seed as he did upon the promised land; in that he was, but to the other he could not be, contentedly a stranger. Note, Those who rightly know any thing of Christ cannot but be earnestly desirous to know more of him. Those who discern the dawning of the light of the Sun of righteousness cannot but wish to see his rising. The mystery of redemption is that which angels desire to look into, much more should we, who are more immediately concerned in it. Abraham desired to see Christ's day, though it was at a great distance; but this degenerate seed of his discerned not his day, nor bade it welcome when it came. The appearing of Christ, which gracious souls love and long for, carnal hearts dread and loathe.

Secondly, The satisfaction he had in what he did see of it: He saw it, and was glad. Observe here,

a. How God gratified the pious desire of Abraham; he longed to see Christ's day, and he saw it. Though he saw it not so plainly, and fully, and distinctly as we now see it under the gospel, yet he saw something of it, more afterwards than he did at first. Note, To him that has, and to him that asks, shall be given; to him that uses and improves what he has, and that desires and prays for more of the knowledge of Christ, God will give more. But how did Abraham see Christ's day? (a.) Some understand it of the sight he had of it in the other world. The separate soul of Abraham, when the veil of flesh was rent, saw the mysteries of the kingdom of God in heaven. Calvin mentions this sense of it, and does not much disallow it. Note, The longings of gracious souls after Jesus Christ will be fully satisfied when they come to heaven, and not till then. But, (b.) It is more commonly understood of some sight he had of Christ's day in this world. They that received not the promises, yet saw them afar off, Heb. xi. 13. Balaam saw Christ, but not now, not nigh. There is room to conjecture that Abraham had some vision of Christ and his day, for his own private satisfaction, which is not, nor must be, recorded in his story, like that of Daniel's, which must be shut up, and sealed unto the time of the end, Dan. xii. 4. Christ knew what Abraham saw better than Moses did. But there are divers things recorded in which Abraham saw more of that which he longed to see than he did when the promise was first made to him. He saw in Melchizedek one made like unto the Son of God, and a priest for ever; he saw an appearance of Jehovah, attended with two angels, in the plains of Mamre. In the prevalency of his intercession for Sodom he saw a specimen of Christ's intercession; in the casting out of Ishmael, and the establishment of the covenant with Isaac, he saw a figure of the gospel day, which is Christ's day; for these things were an allegory. In offering Isaac, and the ram instead of Isaac, he saw a double type of the great sacrifice; and his calling the place Jehovah-jireh—It shall be seen, intimates that he saw something more in it than others did, which time would produce; and in making his servant put his hand under his thigh, when he swore, he had a regard to the Messiah.

b. How Abraham entertained these discoveries of Christ's day, and bade them welcome: He saw, and was glad. He was glad of what he saw of God's favour to himself, and glad of what he foresaw of the mercy God had in store for the world. Perhaps this refers to Abraham's laughing when God assured him of a son by Sarah (Gen. xvii. 16, 17), for that was not a laughter of distrust as Sarah's but of joy; in that promise he saw Christ's day, and it filled him with joy unspeakable. Thus he embraced the promises. Note, A believing sight of Christ and his day will put gladness into the heart. No joy like the joy of faith; we are never acquainted with true pleasure till we are acquainted with Christ.

[2.] The Jews cavil at this, and reproach him for it (v. 57): Thou art not yet fifty years old, and hast thou seen Abraham? Here, First, They suppose that if Abraham saw him and his day he also had seen Abraham, which yet was not a necessary innuendo, but this turn of his words would best serve to expose him; yet it was true that Christ had seen Abraham, and had talked with him as a man talks with his friend. Secondly, They suppose it a very absurd thing for him to pretend to have seen Abraham, who was dead so many ages before he was born. The state of the dead is an invisible state; but here they ran upon the old mistake, understanding that corporally which Christ spoke spiritually. Now this gave them occasion to despise his youth, and to upbraid him with it, as if he were but of yesterday, and knew nothing: Thou art not yet fifty years old. They might as well have said, Thou art not forty; for he was now but thirty-two or thirty-three years old. As to this, Irenæus, one of the first fathers, with this passage supports the tradition which he says he had from some that had conversed with St. John, that our Saviour lived to be fifty years old, which he contends for, Advers. Hæres. lib. 2, cap. 39, 40. See what little credit is to be given to tradition; and, as to this here, the Jews spoke at random; some year they would mention, and therefore pitched upon one that they thought he was far enough short of; he did not look to be forty, but they were sure he could not be fifty, much less contemporary with Abraham. Old age is reckoned to begin at fifty (Num. iv. 47), so that they meant no more than this, "Thou art not to be reckoned an old man; many of us are much thy seniors, and yet pretend not to have seen Abraham." Some think that his countenance was so altered, with grief and watching, that, together with the gravity of his aspect, it made him look like a man of fifty years old: his visage was so marred, Isa. lii. 14.

[3.] Our Saviour gives an effectual answer to this cavil, by a solemn assertion of his own seniority even to Abraham himself (v. 58): "Verily, verily, I say unto you; I do not only say it in private to my own disciples, who will be sure to say as I say, but to you my enemies and persecutors; I say it to your faces, take it how you will: Before Abraham was, I am;" prin Abraam genesthai, ego eimi, Before Abraham was made or born, I am. The change of the word is observable, and bespeaks Abraham a creature, and himself the Creator; well therefore might he make himself greater than Abraham. Before Abraham he was, First, As God. I am, is the name of God (Exod. iii. 14); it denotes his self-existence; he does not say, I was, but I am, for he is the first and the last, immutably the same (Rev. i. 8); thus he was not only before Abraham, but before all worlds, ch. i. 1; Prov. viii. 23. Secondly, As Mediator. He was the appointed Messiah, long before Abraham; the Lamb slain from the foundation of the world (Rev. xiii. 8), the channel of conveyance of light, life, and love from God to man. This supposes his divine nature, that he is the same in himself from eternity (Heb. xiii. 8), and that he is the same to man ever since the fall; he was made of God wisdom, righteousness, sanctification, and redemption, to Adam, and Abel, and Enoch, and Noah, and Shem, and all the patriarchs that lived and died by faith in him before Abraham was born. Abraham was the root of the Jewish nation, the rock out of which they were hewn. If Christ was before Abraham, his doctrine and religion were no novelty, but were, in the substance of them, prior to Judaism, and ought to take place of it.

[4.] This great word ended the dispute abruptly, and put a period to it: they could bear to hear no more from him, and he needed to say no more to them, having witnessed this good confession, which was sufficient to support all his claims. One would think that Christ's discourse, in which shone so much both of grace and glory, should have captivated them all; but their inveterate prejudice against the holy spiritual doctrine and law of Christ, which were so contrary to their pride and worldliness, baffled all the methods of conviction. Now was fulfilled that prophecy (Mal. iii. 1, 2), that when the messenger of the covenant should come to his temple they would not abide the day of his coming, because he would be like a refiner's fire. Observe here,

First, How they were enraged at Christ for what he said: They took up stones to cast at him, v. 59. Perhaps they looked upon him as a blasphemer, and such were indeed to be stoned (Lev. xxiv. 16); but they must be first legally tried and convicted. Farewell justice and order if every man pretend to execute a law at his pleasure. Besides, they had said but just now that he was a distracted crack-brained man, and if so it was against all reason and equity to punish him as a malefactor for what he said. They took up stones. Dr. Lightfoot will tell you how they came to have stones so ready in the temple; they had workmen at this time repairing the temple, or making some additions, and the pieces of stone which they hewed off served for this purpose. See here the desperate power of sin and Satan in and over the children of disobedience. Who would think that ever there should be such wickedness as this in men, such an open and daring rebellion against one that undeniably proved himself to be the Son of God? Thus every one has a stone to throw at his holy religion, Acts xxviii. 22.

Secondly, How he made his escape out of their hands. 1. He absconded; Jesus hid himself; ekrybe—he was hid, either by the crowd of those that wished well to him, to shelter him (he that ought to have been upon a throne, high and lifted up, is content to be lost in a crowd); or perhaps he concealed himself behind some of the walls or pillars of the temple (in the secret of his tabernacle he shall hide me, Ps. xxvii. 5); or by a divine power, casting a mist before their eyes, he made himself invisible to them. When the wicked rise a man is hidden, a wise and good man, Prov. xxviii. 12, 28. Not that Christ was afraid or ashamed to stand by what he had said, but his hour was not yet come, and he would countenance the flight of his ministers and people in times of persecution, when they are called to it. The Lord hid Jeremiah and Baruch, Jer. xxxvi. 26. 2. He departed, he went out of the temple, going through the midst of them, undiscovered, and so passed by. This was not a cowardly inglorious flight, nor such as argued either guilt or fear. It was foretold concerning him that he should not fail nor be discouraged, Isa. xlii. 4. But, (1.) It was an instance of his power over his enemies, and that they could do no more against him than he gave them leave to do; by which it appears that when afterwards he was taken in their pits he offered himself, ch. x. 18. They now thought they had made sure of him and yet he passed through the midst of them, either their eyes being blinded or their hands tied, and thus he left them to fume, like a lion disappointed of his prey. (2.) It was an instance of his prudent provision for his own safety, when he knew that his work was not done, nor his testimony finished; thus he gave an example to his own rule, When they persecute you in one city flee to another; nay, if occasion be, to a wilderness, for so Elijah did (1 Kings xix. 3, 4), and the woman, the church, Rev. xii. 6. When they took up loose stones to throw at Christ, he could have commanded the fixed stones, which did cry out of the wall against them, to avenge his cause, or the earth to open and swallow them up; but he chose to accommodate himself to the state he was in, to make the example imitable by the prudence of his followers, without a miracle. (3.) It was a righteous deserting of those who (worse than the Gadarenes, who prayed him to depart) stoned him from among them. Christ will not long stay with those who bid him be gone. Christ did again visit the temple after this; as one loth to depart, he bade oft farewell; but at last he abandoned it for ever, and left it desolate. Christ now went through the midst of the Jews, and none of them courted his stay, nor stirred up himself to take hold of him, but were even content to let him go. Note, God never forsakes any till they have first provoked him to withdraw, and will have none of him. Calvin observes that these chief priests, when they had driven Christ out of the temple, valued themselves on the possession they kept of it: "But," says he, "those deceive themselves who are proud of a church or temple which Christ has forsaken." Longe falluntur, cum templum se habere putant Deo vacuum. When Christ left them it is said that he passed by silently and unobserved; paregen houtos, so that they were not aware of him. Note, Christ's departures from a church, or a particular soul, are often secret, and not soon taken notice of. As the kingdom of God comes not, so it goes not, with observation. See Judg. xvi. 20. Samson wist not that the Lord was departed from him. Thus it was with these forsaken Jews, God left them, and they never missed him.

CHAP. VIII.

HIs uſually Oratory. There he prayed by night; and then early in the morning he came again into the Temple to preach. Thus he divided his time betwixt praying and preaching. So did the Miniſters of the old Teſtament, Deut. 33, 10. and of the New, Acts 6.2. So muſt all that will do good of it; 1 Cor. 3.6. ſith Paul may plant, Apollos water, but God only gives increaſe.

Verſe 3. And the Scribe &c.] Deeſt haec historia apud quamplurimos interpretes. Beza.

Verſe 4. In the very act] Gr. In the very theft: [non-Latin text not transcribed]. Capell. of Tempt. perhaps to intimate the great theft that is in adultery; whiles the childe of a ſtranger carries away the goods or lands of the Family: which therefore the adultereſſe is bound in conſcience to confeſſe. Defraud. i. e. in re Venerea, in adulterio. Sic intelligunt. Hieron. Chryſoſt. Heinſous. Saint Paul gives charge, that no man go beyond, and defraud his brother in the matter: that is, in the matter of the marriage bed; but that every one poſſeſſe his veſſell, that is, his wife, the weaker veſſell, in ſanctification and honour, as ſome interpret it.

Verſe 5. Such ſhould be ſtoned.] Adultery was to be puniſhed with death. Society and the purity of poſterity could not otherwiſe continue amongſt men: Huet of Conſe. pag. 5[illegible: 1 letter]. which is well obſerved by Divines to be the reaſon, why Adultery is named, under it all uncleanneſſe being forbidden; when yet other violations are more heinous, as Sodomy, and beſtiality: Nevertheleſſe, other ſinnes do not ſo directly fight againſt ſociety, which the Law mainly reſpects.

Verſe 9. Convicted by their own conſcience] Which is Gods ſpie, and mans over-ſeer; index, judex, vindex: [non-Latin text not transcribed]. ſo that ſinners are ſelf-condemned, and oft betrayed by their own bluſhing, and heart-beating, when yet the offence is ſecret. Yea, a man feels an inward ſhame in his own heart, diſgracing, and abuſing him, though he make no outward ſhew of it. For albeit an innocent perſon, upon the fulneſſe of an aſperſion, may conceive ſhame, as did David, Pſal. 44.15. Yet it is uſually the effect of an ill conſcience.

Verſe 11. Neither do I condemne thee] Hence an Anabaptiſt will argue, that adultery is not to be puniſhed (as they did from that Text, An[illegible: 2 letters]aptiſtae ſa[illegible: 1 letter]pſerunt adulteria noa eſſe pua[illegible: 1 letter]enda per h[illegible: 2 letters]tnes, &c. Joh. M[illegible: 1 letter]nl. loc. con. p 487, Jul. Seal De Subt[illegible: 3 letters]at. Whoremongers and adulterers God will judge, therefore men ought not to meddle with them.) But they may as well ſay, that inheritances are not to be divided between brethren, becauſe our Saviour refuſed to divide them, Luk. 12.14. it being without the liſts of his calling; no proper employment of his.

Verſe 12. I am the light of the world] [non-Latin text not transcribed], ut Plato loquitur, quia [non-Latin text not transcribed], ut Scaliger.

The light of life] Light in good and bad men differs as the light of the Sun (wherein is the influence of an enlivening power) and the light of torches.

Verſe 15. I judge no man] viz. After the fleſh, as ye do. Chriſtians are Antipodes to the world; yea, they have their feet there, where other mens heads are; Prov. 15.24. they go not only another, but an upper way to work. Like Eagles, they delight in flying.

Verſe 18. I am one that bear witneſſe, &c.] Chriſt is Alius from his Father, not Aliud. Another perſon, not another thing. As in the perſon of Chriſt, there is aliud, & aliud (againſt Eutyches) not Alius & Alius: (againſt Nestorius.) In this Text, the Divinity of Chriſt is plainly diſtinguiſhed from his humanity: how elſe ſhould He and the Father be two witneſſes to himſelf?

Verſe 19. If ye had known me, &c.] For milk is not ſo like milk, as Chriſt is like his Father.

Verſe 21. Ye ſhall dye is your ſins] A heavy doome, the very door to damnation. It is a ſad thing to dye in priſon, to dye in a ditch, but far worſe to dye in your ſins. This is to be ſlain with death, according to that Revel. 2.21. I will kill her children with death. All men dye, but wicked men only are killed with death. As a godly man ſaid, that he did aegrotare vitaliter: ſo do all the righteous, mori vitaliter, becauſe they have hope in their death; which to them is as the valley of Achor, a door of hope, to give entrance into Paradiſe. Whereas to the wicked, it is as a trap-door to let them into hell: ſo that it is a juſt wonder, that foreſeeing their danger, they go not roaring and raving out of the world. Nothing ſhould be done (we ſay) to trouble a dying perſon, no ſhreiking or crying out. Oh take heed, and prevent the ſhreikings of conſcience at that hour, &c. Take heed ye dye not in your ſin, in that your ſin of unbeleefe. [non-Latin text not transcribed] In hoc peccato (as Beza here rendereth it;) for unbeleef ſhuts a man up cloſe priſoner in the Laws dark dungeon till death come with a Writ of Habeas corpus, and hell, with a Writ of Habeas animam, &c.

Verſe 23. Ye are from beneath] Vos infernales estis, Ego Supernas, Rev. 12.12. Gal. 4 26. Beza. So the wicked are called the inhabitants of the earth, and of the ſea, in oppoſition to the Church, which is ſaid to be in heaven, and called Jeruſalem which is above.

Verſe 24. For if ye beleeve not &c.] And yet Ʋenator the Arminian ſaith, Nego hanc propoſitionem, Nemo poteſt ſalvus fieri, qui Chriſto per veram fidem non eſt inſitus. Is not this to contradict Chriſt to his face? what an os durum is this?

Verſe 25. Even the ſame that I ſaid, &c.] To wit, The way, the truth, and the life. Some render it thus; Prorſus id quod loquor vobiſcum, I am the very ſame Word that I ſpeak with you.

Verſe 28. When ye have lift up the Son, &c.] 1. Upon the Croſſe, as the brazen Serpent was upon a pole. And 2. by the croſſe to the Crown, though they intended no ſuch thing. If there be any way to Heaven on horſe-back (ſaid that Martyr) it is by the Croſſe. Bradſ[illegible: 1 letter]rd.

Verſe 31. If ye continue in my Word] Non quaeruntur in Christianis initia, ſed finis, ſaith Hierome. [non-Latin text not transcribed]. Ba[illegible: 2 letters]l. And that which is but almoſt done, is not done ſaith Baſil. It is the evening that crowns the day, and the laſt act that commends the whole ſcene. Temporaries flaſhings, are but like Conduits running with wine at the Coronation, that will not hold: or like a Land-flood, [illegible: 1 word] ſeems to be a great ſea, but comes to nothing.

Verſe 32. The truth ſhall make you free] From the tyranny of ſin, and terrour of hell. Pauls freedome ſaved him from whipping; Acts 22.29. this, from periſhing.

Verſe 33. Were never in bondage] When yet they were ſcarce ever out of bondage to one enemy or another. At this time they were vaſſals to the Romans. But brag's a good dog. Pride will bud. Ezek. 7.10. Spaniards are ſaid to be impudent braggers, Heyl. Geog. pog 30. Al[illegible: 1 letter]led Chronol. 43[illegible: 1 letter]. Servit[illegible: 1 letter] graveſſima eſt, ſibi. ipſi ſervire. S n. Victrix Gent um, captiva vitiorum. Aug. and extremely proud, in the loweſt ebbe of for tune. There is not a more vainglorious people this day under Heaven, then the Jews, (ſaith Alsted.) Antiquum obtinent, they are no changelings, they ſill up the meaſure of their fathers ſinnes.

Verſe 34. Is the ſervant of ſinne.] Hath as many Lords as luſts: That as Arguſtine ſaid of Rome, in her pride: She conquered countries, but was vanquiſhed of vices: And as the Perſian Kings commanded the whole world, but were commanded by their wives and concubines; Captivarum ſuarum captivi. [illegible: 1 letter]lut[illegible: 1 letter]ich. ſo is it with ſinnes ſlaves. This ſlavery they may eaſily ſhake off, ſaith Seneca: wherein the wiſe man was utterly out, heavenly-wide, as Sr Philip Sidney engliſheth, Toto errat cael[illegible: 1 letter].

Verſe 40. A man that hath told you the truth.] Yea, but you tell them not toothleſſe truth, Hiſt. lib. 1. cap. 1. but ſuch as breeds hatred. He that prizeth (preacheth) truth, ſhall never proſper by the poſſeſſion or profeſſion thereof, ſaith Sr Walter Rawleigh. And, Truth is a good miſtriſſe, ſaith another; but he that followeth her too cloſe at heels, may hap have his teeth ſtruck out. The hearing of truth galles; as they write of ſome creatures, that they have fel in qure. Praedicare, nihil aliud eſt, quàm derivare inſe furorem mundi, ſaid Luther, who had the experience of it.

Verſe 41. We have one Father, even God.] Yet God is not in their heads, Pſal. 10 4. nor hearts, Pſal. 14.1. nor words, Pſal, 12.4. nor wayes, Tit. 1.16. In ſuch a poſture of diſtance, nay defiance, ſtand wicked men. And yet none ſo forward to call God Father, Jer. 3.4, 5.

Verſe 43 Why do ye not understand my ſpeech?] Any more then if I ſpake to you in a ſtrange language. So, many of our hearers.

Verſe 44. Ye are of your father the Devil.] Who hath ſet his limbes in you: ſo that ye are as like him, as if ſpit out of his mouth. Satan is called the God of this world; becauſe as God at firſt did but ſpeake the [illegible: 1 word], and it was done: ſo if the devil do but hold up his finger, give the leaſt hint, they obey him.

The luſts of your father ye will do.] If the fruits of the fleſh (ſard that Martyr) grow out of the trees of your hearts, Bradford. Serm. of Rep. p. 70. ſurely, ſurely, the devil is at Inne with you: You are his birds, whom when he hath well fed, he will broach you and eate you, chaw you and champ you, world without end, in eternall wo and miſery, &c.

And abode not in the truth. Bu[illegible: 2 letters]olc. ] Si ſatan in conspectu Dei tantas res auſus est, quid apud nos non audebit?

When he ſpeaketh a lye, he speaketh of his own.] And ſo when we do evil, we worke de noſtro, & ſecundum hominem, 1 Cor. 3.3. It is as impoſſible for us naturally to do good, as for a road to ſpet cordials.

For he is a liar, and the father of it.] The devil did only equivocate to our firſt parents, and yet is here called a lyar, and 2 Cor. 11.3. a cozener. A lye hath been alwayes held hatefull: but equivocation is now ſet forth, of a later impreſſion. The Jeſuites have called back this peſt from hell, alate, for the comfort of afflicted Catholicks, as Arch-Prieſt Blackwell, and Provinciall Garnet ſhamed not to profeſſe. Est autem ſatanae pectus ſemper faecundiſſimum mendacijs, ſaith Luther. He began his kingdom by a lye, and by lyes he upholds it, as were eaſie to inſtance. See my Notes on Geneſis, chap. 3. ver. 5.

Verſe 48. That thou art a Samaritan.] And why a Samaritun, trow, but that they thought the worſt word in their bellies good enough for him? Malice cares not what it faith, ſo it may kill or gall: and theſe dead dogs (as he calleth Shimci) will be barking. 2 Sam. 16.9. The Primitive Perſecutours uſed to put Chriſtians into bears and doggs skins, or other ugly creatures, and then bait them: ſo doth the wicked put the Saints into ugly conceits, & then ſpeak againſt them.

Verſe 54. It is my father that honoureth me.] 1 Sam. 2.30. According to that, Them that honour me, I will honour: this is a bargain of Gods own making. Fame follows vertue, as the ſhadow, the body: or if not, yet ſhe is proprio contenta theatro, content with her own applauſe.

Verſe 55. Yet ye have not known him.] There is a two fold knowledge of God: 1. Apprehenſive. 2. Affective, or cognoſcitiva, ſtanding in ſpeculation, and directiva vitae.

Verſe 59. Then took they up stones.] This is merces mundi, the worlds wages. Let's look up, with Stephen, and ſee Heaven, as he did, thorow a ſhowre of ſtones, &c.

Mount of Olives. The mountain about a mile directly east of Jerusalem. Mt 21:1. This was the place in which he probably often passed the night when attending the feasts at Jerusalem. The Garden of Gethsemane, to which he was accustomed to resort (Jn 18:2), was on the western side of that mountain, and Bethany, the abode of Martha and Mary, on its east side, Jn 11:1.

Moses in the law, &c. The punishment of adultery commanded by Moses was death, Lev 20:10, De 22:22. The particular manner of the death was not specified in the law. The Jews had themselves, in the time of Christ, determined that it should be by stoning. See this described in Mt 21:35. Mt 21:44. The punishment for adultery varied. In some cases it was strangling. In the time of Ezekiel Eze 16:38-40 it was stoning and being thrust through with a sword. If the adulteress was the daughter of a priest, the punishment was being burned to death.

(a) "Now Moses" Lev 20:10

Tempting him. Trying him, or laying a plan that they might have occasion to accuse him. If he decided the case, they expected to be able to bring an accusation against him; for if he decided that she ought to die, they might accuse him of claiming power which belonged to the Romans--the power of life and death. They might allege that it was not the giving an opinion about an abstract case, but that she was formally before him, that he decided her case judicially, and that without authority or form of trial. If he decided otherwise, they would have alleged that he denied the authority of the law, and that it was his intention to abrogate it. They had had a controversy with him about the authority of the Sabbath, and they perhaps supposed that he would decide this case as he did that--against them. It may be farther added that they knew that Jesus admitted publicans and sinners to eat with him; that one of their charges was that he was friendly to sinners (see Lk 15:2); and they wished, doubtless, to make it appear that he was gluttonous, and a wine-bibber, and a friend of sinners, and disposed to relax all the laws of morality, even in the case of adultery. Seldom was there a plan more artfully laid, and never was more wisdom and knowledge of human nature displayed than in the manner in which it was met.

Wrote on the ground. This took place in the temple. The "ground," here, means the pavement, or the dust on the pavement. By this Jesus showed them clearly that he was not solicitous to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation.

As though he heard them not. This is added by the translators. It is not in the original, and should not have been added. There is no intimation in the original, as it seems to be implied by this addition, that the object was to convey the impression that he did not hear them. What was his object is unknown, and conjecture is useless. The most probable reason seems to be that he did not wish to intermeddle; that he designed to show no solicitude to decide the case; and that he did not mean to decide it unless he was constrained to.

They continued asking him. They pressed the question upon him. They were determined to extort an answer from him, and showed a perseverance in evil which has been unhappily often imitated.

Is without sin. That is, without this particular sin; he who has not himself been guilty of this very crime--for in this place the connection evidently demands this meaning.

Let him first cast a stone at her. In the punishment by death, one of the witnesses threw the culprit from the scaffold, and the other threw the first stone, or rolled down a stone to crush him. See De 17:6,7. This was in order that the witness might feel his responsibility in giving evidence, as he was also to be the executioner. Jesus therefore put them to the test. Without pronouncing on her case, he directed them, if any of them were innocent, to perform the office of executioner. This was said, evidently, well knowing their guilt, and well knowing that no one would dare to do it.

(b) "He that is" De 17:7, Rom 2:1,2

Beginning at the eldest. As being conscious of more sins, and, therefore, being desirous to leave the Lord Jesus. The word eldest here probably refers not to age, but to honour--from those who were in highest reputation to the lowest in rank. This consciousness of crime showed that the state of the public morals was exceedingly corrupt, and justified the declaration of Jesus that it was an adulterous and wicked generation, Mt 16:4.

Alone. Jesus only was left with the woman, &c.

In the midst. Her accusers had gone out, and left Jesus and the woman; but it is by no means probable that the people had left them; and, as this was in the temple on a public occasion, they were doubtless surrounded still by many. This is evident from the fact that Jesus immediately (Jn 8:12) addressed a discourse to the people present.

Hath no man condemned thee? Jesus had directed them, if innocent, to cast a stone, thus to condemn her, or to use the power which he gave them to condemn her. No one of them had done that. They had accused her, but they had not proceeded to the act expressive of judicial condemnation.

Neither do I condemn thee. This is evidently to be taken in the sense of judicial condemnation, or of passing sentence as a magistrate, for this was what they had arraigned her for. It was not to obtain his opinion about adultery, but to obtain the condemnation of the woman. As he claimed no civil authority, he said that he did not exercise it, and should not condemn her to die. In this sense the word is used in the previous verse, and this is the only sense which the passage demands. Besides, what follows shows that this was his meaning.

Go, and sin no more. You have sinned. You have been detected and accused. The sin is great. But I do not claim power to condemn you to die, and, as your accusers have left you, my direction to you is that you sin no more. This passage therefore teaches us,

1st. That Jesus claimed no civil authority.

2nd. That he regarded the action of which they accused her as sin.

3rd. That he knew the hearts and lives of men.

4th. That men are often very zealous in accusing others of that of which they themselves are guilty. And,

5th. That Jesus was endowed with wonderful wisdom in meeting the devices of his enemies, and eluding their deep-laid plans to involve him in ruin. It should be added that this passage, together with the last verse of the preceding chapter, has been by many critics thought to be spurious. It is wanting in many of the ancient manuscripts and versions, and has been rejected by Erasmus, Calvin, Beza, Grotius, Wetstein, Tittman, Knapp, and many others. It is not easy to decide the question whether it be a genuine part of the New Testament or not. Some have supposed that it was not written by the evangelists, but was often related by them, and that after a time it was recorded and introduced by Papias into the sacred text.

(c) "Neither do I condemn" Jn 3:17 (d) "and sin no more" Jn 5:14

I am the light of the world. Jn 1:4 Jn 1:9

(e) "I am the light of the world" Jn 1:4, 9:5 (f) "He that followeth" Jn 12:35,46

Thou bearest record of thyself. Thou art a witness for thyself, or in thy own case. See Jn 5:31. The law required two witnesses in a criminal case, and they alleged that as the only evidence which Jesus had was his own assertion, it could not be entitle to belief.

Is not true. Is not worthy of belief, or is not substantiated by sufficient evidence.

(g) "Thou bearest record" Jn 5:31

Jesus answered, &c. To this objection Jesus replied by saying, first, that the case was such that his testimony alone ought to be received; and, secondly, that he had the evidence given him by his Father. Though, in common life, in courts, and in mere human transactions, it was true that a man ought not to give evidence in his own case, yet in this instance, such was the nature of the case that his word was worthy to be believed.

My record. My evidence, my testimony.

Is true. Is worthy to be believed.

For I know whence I came--but ye, &c. I know by what authority I act; I know by whom I am sent, and what commands were given me; but you cannot determine this, for you do not know these unless I bear witness of them to you. We are to remember that Jesus came not of himself (Jn 6:38); that he came not to do his own will, but the will of his Father. He came as a witness of those things which he had seen and known (Jn 3:11), and no man could judge of those things, for no man had seen them. As he came from heaven; as he knew his Father's will; as he had seen the eternal world, and known the counsels of his Father, so his testimony was worthy of confidence. As they had not seen and known these things, they were not qualified to judge. An ambassador from a foreign court knows the will and purposes of the sovereign who sent him, and is competent to bear witness of it. The court to which he is sent has no way of judging but by his testimony, and he is therefore competent to testify in the case. All that can be demanded is that he give his credentials that he is appointed, and this Jesus had done both by the nature of his doctrine and his miracles.

(h) "but you cannot tell" Jn 7:28, 9:29,30

After the flesh. According to appearance; according to your carnal and corrupt mode; not according to the spiritual nature of the doctrines. By your preconceived opinions and prejudices you are determined not to believe that I am the Messiah.

I judge no man. Jesus came not to condemn the world, Jn 3:17. They were in the habit of judging rashly and harshly of all; but this was not the purpose or disposition of the Saviour. This expression is to be understood as meaning that he judged no one after their manner; he did not come to censure and condemn men after the appearance, or in a harsh, biased, and unkind manner.

(i) "I judge no man" Jn 3:17, 12:47

And yet, if I judge. If I should express my judgment of men or things. He was not limited, nor forbidden to do it, nor restrained by any fear that his judgment would be erroneous.

My judgment is true. Is worthy to be regarded.

For I am not alone. I concur with the Father who hath sent me. His judgment you admit would be right, and my judgment would accord with his. He was commissioned by his Father, and his judgment would coincide with all that God had purposed or revealed. This was shown by the evidence that God gave that he had sent him into the world.

(k) "my judgment" 1Sam 16:7, Ps 45:6,7, 72:2 (i) "for I am not alone" Jn 8:29, 16:32

In your law. De 17:6, 19:15. Comp. Mt 18:16. This related to cases in which the life of an individual was involved. Jesus says that if, in such a case, the testimony of two men were sufficient to establish a fact, his own testimony and that of his Father ought to be esteemed ample evidence in the case of religious doctrine.

Two men.. If two men could confirm a case, the evidence of Jesus and of God ought not to be deemed insufficient.

Is true. In Deuteronomy, "established." This means the same thing. It is confirmed; is worthy of belief.

I am one that bear witness of myself. In human courts a man is not allowed to bear witness of himself, because he has a personal interest in the case, and the court could have no proof of the impartiality of the evidence; but in the case of Jesus it was otherwise. When one has no party ends to serve; when he is willing to deny himself; when he makes great sacrifices; and when, by his life, he gives every evidence of sincerity, his own testimony may be admitted in evidence of his motives and designs. This was the case with Jesus and his apostles. And though in a legal or criminal case such testimony would not be admitted, yet, in an argument on moral subjects, about the will and purpose of him who sent him, it would not be right to reject the testimony of one who gave so many proofs that he came from God.

The Father--beareth witness of me. By the voice from heaven at his baptism (Mt 3:17), and by the miracles which Jesus wrought, as well as by the prophecies of the Old Testament. We may here remark,

1st. That there is a distinction between the Father and the Son. They are both represented as bearing testimony; yet,

2nd. They are not divided. They are not different beings. They bear testimony to the same thing, and are one in counsel, in plan, in essence, and in glory.

(n) "the Father" Jn 5:37

Where is thy Father? This question was asked, doubtless, in derision. Jesus had often given them to understand that by his Father he meant God, Jn 5:1-6:71. They professed to be ignorant of this, and probably looked round in contempt for his Father, that he might adduce him as a witness in the case.

If ye had known me, &c. If you had listened to my instructions, and had received me as the Messiah, you would also, at the same time, have been acquainted with God. We may here observe,

1st. The manner in which Jesus answered them. He gave no heed to their cavil; he was not irritated by their contempt; he preserved his dignity, and gave them an answer worthy of the Son of God.

2nd. We should meet the cavils and sneers of sinners in the same manner. We should not render railing for railing, but "in meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," 2Ti 2:25.

3rd. The way to know God is to know Jesus Christ. "No man hath seen God at any time. The only-begotten Son which is in the bosom of the Father, he hath declared him," Jn 1:18. No sinner can have just views of God but in Jesus Christ, 2Cor 4:6.

(o) "Jesus answered" Jn 8:55, 16:3, 17:25

The treasury. Mt 21:12.

His hour was not yet come. The time for him to die had not yet arrived, and God restrained them, and kept his life. This proves that God has power over wicked men to control them, and to make them accomplish his own purposes.

(q) "treasury" Mk 12:41 (r) "for his hour" Jn 7:30

I go my way. Jn 7:33.

Ye shall die in your sins. That is, you will seek the Messiah; you will desire his coming, but the Messiah that you expect will not come; and, as you have rejected me, and there is no other Saviour, you must die in your sins. You will die unpardoned, and as you did not seek me where you might find me, you cannot come where I shall be. Observe,

1st. All those who reject the Lord Jesus must die unforgiven. There is no way of pardon but by him. Acts 4:12.

2nd. There will be a time when sinners will seek for a Saviour but will find none. Often this is done too late, in a dying moment, and in the future world they may seek a deliverer, but not be able to find one.

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

(s) "ye shall seek me" Jn 7:34 (t) "and shall die" Job 20:11

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

Ye are from bequeath. The expression from beneath, here, is opposed to the phrase from above. It means, You are of the earth, or are influenced by earthly, sensual, and corrupt passions. You are governed by the-lowest and vilest views and feelings, such as are opposed to heaven, and such as have their origin in earth or in hell.

I am from above. From heaven. My views are heavenly, and my words should have been so interpreted.

Ye are of this world. You think and act like the corrupt men of this world.

I am not of this world. My views are above these earthly and corrupt notions. The meaning of the verse is: "Your reference to self-murder shows that you are earthly and corrupt in your views. You are governed by the mad passions of men, and can think only of these." We see here how difficult it is to excite wicked men to the contemplation of heavenly things. They interpret all things in a low and corrupt sense, and suppose all others to be governed as they are themselves.

That I am. That I am the Messiah.

(v) "I said" Jn 8:21

Who art thou? As Jesus did not expressly say in the previous verse that he was the Messiah, they professed still not to understand him. In great contempt, therefore, they asked him who he was. As if they had said, "Who art thou that undertakest to threaten us in this manner?" When we remember that they regarded him as a mere pretender from Galilee; that he was poor and without friends; and that he was persecuted by those in authority, we cannot but admire the patience with which all this was borne, and the coolness with which he answered them.

Even the same, &c. What he had professed to them was that he was the light of the world; that he was the bread that came down from heaven; that he was sent by his Father, &c. From all this they might easily gather that he claimed to be the Messiah. He assumed no new character; he made no change in his professions; he is the same yesterday, today, and for ever; and as he had once professed to be the light of the world, so, in the face of contempt, persecution, and death, he adhered to the profession.

The beginning. From his first discourse with them, or uniformly.

I have many things to say. There are many things which I might say to reprove and expose your pride and hypocrisy. By this he implied that he understood well their character, and that he was able to expose it. This, indeed, he had shown them in his conversations with them.

And to judge of you. To reprove in you. There are many things in you which I might condemn.

But he that sent me is true. Is worthy to be believed, and his declarations about men are to be credited. The meaning of this verse may be thus expressed: "I have indeed many things to say blaming or condemning you. I have already said many such things, and there are many more that I might say; but I speak only those things which God has commanded. I speak not of myself I come to execute his commission, and he is worthy to be heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God." (x) "he that sent me" Jn 7:28

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

When ye have lifted up. When you have crucified. Jn 3:14, Jn 12:32.

The Son of man. Mt 8:19,20.

Then shall ye know. Then shall you have evidence or proof.

That I am he. Am the Messiah, which I have professed to be.

And that I do nothing of myself. That is, you shall have proof that God has sent me; that I am the Messiah; and that God concurs with me and approves my doctrine. This proof was furnished by the miracles that attended the death of Jesus --the earthquake and darkness; but chiefly by his resurrection from the dead, which proved, beyond a doubt, that he was what he affirmed he was-- the Messiah.

(y) "lifted up" Jn 3:14, 12:32

Is with me. In working miracles, &c.

Hath not left me alone. Though men had forsaken and rejected him, yet God attended him.

Those things that please him. See Mt 3:17: "This is my beloved Son, in whom I am well pleased," Php 2:8, Isa 53:10-12, 2Pet 1:17, Lk 3:22, Mt 17:5. His undertaking the work of redemption was pleasing to God, and he had the consciousness that in executing it he did those things which God approved. It is a small matter to have men opposed to us, if we have a conscience void of offence, and evidence that we please God. Comp. Heb 11:5 "Enoch --before his translation had this testimony that he pleased God." See also 1Cor 4:3.

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

(z) "many believed on him" Jn 10:42

If ye continue in my word. If you continue to obey my commandments and to receive my doctrines.

Then are ye, &c. This is the true test of Christian character. Jn 14:21. "He that hath my commandments and keepeth them, he it is that loveth me." See 1Jn 2:4, 3:24, 2Jn 1:6. In this place Jesus cautions them against too much confidence from their present feelings. They were just converted--converted under a single sermon. They had had no time to test their faith. Jesus assures them that if their faith should abide the test, if it should produce obedience to his commandments and a holy life, it would be proof that their faith was genuine, for the tree is known by its fruit. So we may say to all new converts, Do not repress your love or your joy, but do not be too confident. Your faith has not yet been tried, and if it does not produce a holy life it is vain, Jas 2:17-26.

(a) "continue" Rom 2:7, Col 1:23, Heb 10:38,39

Shall know the truth. Jn 7:17.

The truth shall make you free. The truth here means the Christian religion. Comp. Gal 3:1, Col 1:6. The doctrines of the true religion shall make you free--that is, it will free you from the slavery of evil passions, corrupt propensities, and grovelling views. The condition of a sinner is that of a captive or a slave to sin. He is one who serves and obeys the dictates of an evil heart and the promptings of an evil nature, Rom 6:16,17: "Ye were the servants of sin;" Rom 6:19: "Ye have yielded your members servants unto iniquity; Rom 6:20, 7:6,8,11, 8:21, Acts 8:23. "Thou art in the --bond of iniquity;" Gal 4:3,9. The effect of the gospel is to break this hard bondage to sin and to set the sinner free. We learn from this that religion is not slavery or oppression. It is true freedom. "He is the freeman whom the truth makes free, And all are slaves beside." --Cowper.

The service of God is freedom from degrading vices and carnal propensities; from the slavery of passion and inordinate desires. It is a cheerful and delightful surrender of ourselves to Him whose yoke is easy and whose burden is light.

(b) "know the truth" Hos 6:3 (c) "the truth" Ps 119:45, Jn 17:17, Rom 6:14,18,22, Jas 1:25, 2:12

They answered him. Not those who believed on him, but some who stood by and heard him.

We be Abraham's seed. We are the children or descendants of Abraham. Abraham was not a slave, and they pretended that they were his real descendants, inheriting his freedom as well as his spirit. They meant that they were the direct descendants of Abraham by Isaac, his heir. Ishmael, also Abraham's son, was the son of a bond-woman (Gal 4:21-23), but they were descended in a direct line from the acknowledged heir of Abraham.

Were never in bondage to any man. This is a most remarkable declaration, and one evidently false. Their fathers had been slaves in Egypt; their nation had been enslaved in Babylon; it had repeatedly been subject to the Assyrians; it was enslaved by Herod the Great; and was, at the very time they spoke, groaning under the grievous and insupportable bondage of the Romans. But we see here,

1st. That Jesus was right when he said (Jn 8:44), "Ye are of your father the devil; he is a liar, and the father of it."

2nd. Men will say anything, however false or ridiculous, to avoid and oppose the truth.

3rd. Men groaning under the most oppressive bondage are often unwilling to acknowledge it in any manner, and are indignant at being charged with it. This is the case with all sinners.

4th. Sin, and the bondage to sin, produces passion, irritation, and a troubled soul; and a man under the influence of passion regards little what he says, and is often a liar.

5th. There is need of the gospel. That only can make men free, calm, collected, meek, and lovers of truth; and as every man is by nature the servant of sin, he should without delay seek an interest in that gospel which can alone make him free.

(d) "never in bondage" Lev 25:42

Whosoever committeth sin, &c. In this passage Jesus shows them that he did not refer to political bondage, but to the slavery of the soul to evil passions and desires.

Is the servant. Is the slave of sin. He is bound to it as a slave is to his master.

(e) "Whosever committeth sin" Rom 6:16,20, 2Pet 2:19

The servant abideth not, &c. The servant does not, of course, remain for ever, or till his death, with his master. If he is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. Pie is privileged with the right of remaining in the family. This takes place in common life. So said the Saviour to the Jews: "You, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your peculiar privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast off like an unfaithful slave." Comp. He 3:5,6.

Abideth not. Remains not, or has not the legal right to remain. He may at any time be rejected or sold.

In the house. In the family of his master.

For ever. During the whole time of his life.

The Son. The heir. He remains, and cannot be sold or cast off.

Ever. Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the property.

If the Son, &c. The Son of God --heir of all things--who is for ever with God, and who has therefore the right and power to liberate men from their thraldom.

Shall make you free. Shall deliver you from the bondage and dominion of sin.

Free indeed. Truly and really free. You shall be blessed with the most valuable freedom; not from the chains and oppressions of earthly masters and monarchs, but from the bondage of sin.

(g) "the Son" Gal 4:30 (h) "ye shall be free" Isa 61:1

I know, &c. I admit that you are the descendants of Abraham. Jesus did not wish to call that in question, but he endeavoured to show them that they might be his descendants and still lack entirely his spirit. Mt 3:9.

Ye seek to kill me. Jn 5:16, 7:32.

Because my word. My doctrine; the principles of my religion. You have not the spirit of my doctrine; you hate it, and you therefore seek to kill me.

Hath no place. That is, you do not embrace my doctrine, or it exerts no influence over you. The original word conveys the notion that there was no room for his doctrine in their minds. It met with obstructions, and did not penetrate into their hearts. They were so filled with pride, and prejudice, and false notions, that they would not receive his truth; and as they had not his truth or spirit, and could not bear it, they sought to kill him.

I speak, &c. Jn 3:11-13.

My Father. God.

Your father. The devil. See Jn 8:44. To see here means to learn of. They had learned of or been taught by the devil, and imitated him.

(i) "I speak that" Jn 14:10,24

Abraham is our father. We are descended from Abraham. Of this the Jews boasted much, as being descended from such an illustrious man. Mt 3:9. As Jesus did not expressly say who he meant (Jn 8:38) when he said they did the works of their father, they obstinately persisted in pretending not to understand him, as if they had said, "We acknowledge no other father but Abraham, and to charge us with being the offspring of another is slander and calumny."

If ye were Abraham's children. The words sons and children are often used to denote those who imitate another or who have his spirit. Mt 1:1. Here it means, "if you were worthy to be called the children of Abraham, or if you had his spirit."

(k) "Abraham" Mt 3:9 (l) "If ye were" Rom 2:28,29, 9:7, Gal 3:7,29

Ye seek to kill me. See Jn 8:37.

This did not Abraham. Or such things Abraham did not do. There are two things noted here in which they differed from Abraham:

1st. In seeking to kill him, or in possessing a murderous and bloody purpose.

2nd. In rejecting the truth as God revealed it. Abraham was distinguished for love to man as well as God. He liberated the captives (Gen 14:14-16); was distinguished for hospitality to strangers (Gen 18:1-8); and received the revelations of God to him, however mysterious, or however trying their observance, Gen 12:1-4, 15:4-6; Gen 22:1-24. It was for these things that he is so much commended in the New Testament (Rom 4:9, 9:9, Gal 3:6); and, as the Jews sought to kill Jesus instead of treating him hospitably and kindly, they showed that they had none of the spirit of Abraham.

(m) "this did not Abraham" Rom 4:12

The deeds of your father. See Jn 8:38. Jesus repeats the charge, and yet repeats it as if unwilling to name Satan as their father. He chose that they should infer whom he meant, rather than bring a charge so direct and repelling. When the Saviour delivered an awful or an offensive truth, he always approached the mind so that the truth might make the deepest impression.

We be not born of fornication. The people still professed not to understand him; and since Jesus had denied that they were the children of Abraham, they affected to suppose that he meant they were a mixed, spurious race; that they had no right to the covenant privileges of the Jews; that they were not worshippers of the true God. Hence they said, We are not thus descended. We have the evidence of our genealogy. We are worshippers of the true God, descended from those who acknowledged him, and we acknowledge no other God and Father than him. To be children of fornication is an expression denoting in the Scriptures idolatry, or the worship of other gods than the true God, Isa 1:21, 57:3, Hos 1:2, 2:4. This they denied. They affirmed that they acknowledged no God for their Father but the true God.

(n) "we have one Father" Isa 63:16, 64:8

If God were your Father. If you had the spirit of God, or love to him, or were worthy to be called his children.

Ye would love me. Jesus was "the brightness of the Father's glory and the express image of his person," Heb 1:3. "Every one that loveth him that begat, loveth him also that is begotten of him," 1Jn 5:1. From this we see,

1st. That all who truly love God, love his Son Jesus Christ.

2nd. That men that pretend that they love God, and reject his Son, have no evidence that they are the friends of God.

3rd. That those who reject the Bible cannot be the friends of God. If they loved God, they would love Him who came from him, and who bears his image.

(o) "If God" Jn 17:8,25

Why do ye not. My meaning is clear, if you were disposed to understand me.

Even because ye cannot hear my word. The word "hear" in this place is to be understood in the sense of bear or tolerate, as in Jn 6:60. His doctrine was offensive to them. They hated it, and hence they perverted his meaning, and were resolved not to understand him. Their pride, vanity, and wickedness opposed it. The reason why sinners do not understand the Bible and its doctrines is because they cannot bear them. They hate them, and their hatred produces want of candour, a disposition to cavil and to pervert the truth, and an obstinate purpose that it shall not be applied to their case. Hence they embrace every form of false doctrine, and choose error rather than truth, and darkness rather than light. A disposition to believe God is one of the best helps for understanding the Bible.

(q) "even because" Isa 6:9

Ye are of your father the devil. That is, you have the temper, disposition, or spirit of the devil. You are influenced by him, you imitate him, and ought therefore to be called his children. See also 1Jn 3:8-10, Acts 13:10: "Thou child of the devil."

The devil. Mt 4:1.

The lusts. The desires or the wishes. You do what pleases him. Ye will do. The word will, here, is not an auxiliary verb. It does not simply express futurity, or that such a thing will take place, but it implies an act of volition. This you will or choose to do. The same mode of speech occurs in Jn 5:40. In what respects they showed that they were the children of the devil he proceeds to state:

1st. in their murderous disposition;

2nd. in rejecting the truth;

3rd. in being favourable to falsehood and error.

He was a murderer from the beginning. That is, from the beginning of the world, or in the first records of him he is thus represented. This refers to the seduction of Adam and Eve. Death was denounced against sin, Gen 2:17. The devil deceived our first parents, and they became subject to death, Gen 3:1-24. As he was the cause why death came into the world, he may be said to have been a murderer in that act, or from the beginning. We see here that the tempter mentioned in Gen 3:1 was Satan or the devil, who is here declared to have been the murderer. Comp. Rev 5:12, 12:9: "And the great dragon was cast out, that old serpent called the devil, and Satan, which deceiveth the whole world." Besides, Satan has in all ages deceived men, and been the cause of their spiritual and eternal death. His work has been to destroy, and in the worst sense of the word he may be said to have been a murderer. It was by his instigation, also, that Cain killed his brother, 1Jn 3:12: "Not as Cain, who was of that wicked one, and slew his brother." As the Jews endeavoured to kill the Saviour, so they showed that they had the spirit of the devil.

Abode not in the truth. He departed from the truth, or was false and a liar.

No truth in him. That is, he is a liar. It is his nature and his work to deceive.

He speaketh of his own. The word "own" is in the plural number, and means of the things that are appropriate to him, or that belong to his nature. His speaking falsehood is originated by his own propensities or disposition; he utters the expressions of his genuine character.

He is a liar. As when he deceived Adam, and in his deceiving, as far as possible, the world, and dragging man down to perdition.

The father of it. The father or originator of falsehood. The word "it" refers to lie or falsehood understood. From him falsehood first proceeded, and all liars possess his spirit and are under his influence. As the Jews refused to hear the truth which Jesus spoke, so they showed that they were the children of the father of lies.

(r) "Ye are" Mt 13:38, 1Jn 3:8 (s) "abode not in the truth" Jude 1:6

Which of you convinceth me? To convince, with us, means to satisfy a man's own mind of the truth of anything; but this, is not its meaning here. It rather means to convict. Which of you can prove that I am guilty of sin.

Of sin. The word sin here evidently means error, falsehood, or imposture. It stands opposed to truth. The argument of the Saviour is this: A doctrine might be rejected if it could be proved that he that delivered it was an impostor; but as you cannot prove this of me, you are bound to receive my words.

He that is of God. He that loves, fears, and honours God.

Heareth God's words. Listens to, or attends to the doctrines or commandments of God, as a child who loves his parent will regard and obey his commandments. This is an evidence of true piety. A willingness to receive all that God teaches us, and to obey all his commandments, is an undoubted proof that we are his friends, Jn 14:21, 1Jn 2:4, 3:24. As the Jews did not show a readiness to obey the commands of God, it proved that they were not of him, and to this was owing their rejection of the Lord Jesus.

Say we not well. Say we not truly.

Thou art a Samaritan. This was a term of contempt and reproach. Jn 4:9. It had the force of charging him with being a heretic or a schismatic, because the Samaritans were regarded as such.

And hast a devil. See Jn 7:20. This charge they brought against him because he had said that they were not of God, or were not the friends of God. This they regarded as the same as taking sides with the Samaritans, for the question between the Jews and Samaritans was, which of them worshipped God aright, Jn 4:20. As Jesus affirmed that the Jews were not of God, and as he, contrary to all their views, had gone and preached to the Samaritans (John 4), they regarded it as a proof that he was disposed to take part with them. They also regarded it as evidence that he had a devil. The devil was an accuser or calumniator; and as Jesus charged them with being opposed to God, they considered it as proof that he was influenced by such an evil spirit.

Devil. In the original, demon. Not the prince or chief of the devils, but an evil spirit.

(v) "hast not a devil" @Joh 7:20

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

Mine own glory. My own praise or honour. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.

There is one that seeketh and judgeth. God will take care of my reputation. He seeks my welfare and honour, and I may commit my cause into his hands without attempting my own vindication. From these verses (Jn 8:46-50) we may learn--

1st. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.

2nd. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing. "In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," 2Ti 2:25.

3rd. We should not regard it as necessarily dishonourable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we Should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noon-day, Ps 37:6.

(w) "I seek not" Jn 5:41

If a man keep my saying. If he believes on me and obeys my commandments.

He shall never see death. To see death, or to taste of death, is the same as to die, Lk 2:26, Mt 16:28, Mk 9:1. The sense of this passage is, "He shall obtain eternal life, or he shall be raised up to that life where there shall be no death." See Jn 6:49,50, 3:36, 5:24, 11:25,26.

Hast a devil. Art deranged. Because he affirmed a thing which they supposed to be contrary to all experience, and to be impossible.

(x) "Abraham is dead" Zech 1:5

Whom makest thou thyself? Or, who dost thou pretend to be? Although the greatest of the prophets have died, yet thou--a Nazarene, a Samaritan, and a devil--pretendest that thou canst keep thy followers from dying! It would have been scarcely possible to ask a question implying more contempt and scorn.

If I honour myself. If I commend or praise myself. If I had no other honour and sought no other honour than that which proceeds from a desire to glorify myself.

My honour is nothing. My commendation or praise of myself would be of no value. Jn 5:31.

(y) "If I honour" Jn 5:31,41 (z) "it is my Father" Jn 17:1.

Your father Abraham. The testimony of Abraham is adduced by Jesus because the Jews considered it to be a signal honour to be his descendants, Jn 8:39. As they regarded the sayings and deeds of Abraham as peculiarly illustrious and worthy of their imitation, so they were bound, in consistency, to listen to what he had said of the Messiah.

Rejoiced. This word includes the notion of desire as well as rejoicing. It denotes that act when, impelled with strong desire for an object, we leap forward toward its attainment with joy; and it expresses --

1st. The fact that this was an object that filled the heart of Abraham with joy; and

2nd. That he earnestly desired to see it. We have no single word which expresses the meaning of the original.

In Mt 5:12 it is rendered "be exceeding glad."

To see. Rather, he earnestly and joyfully desired that he might see. To see here means to have a view or distinct conceptions of. It does not imply that Abraham expected that the Messiah would appear during his life, but that he might have a representation of, or a clear description and foresight of the times of the Messiah.

My day. The day of the Messiah. The word "day," here, is used to denote the time, the appearance, the advent, and the manner of life of the Messiah. Lk 17:26: "As it was in the days of Noah, so shall it be also in the days of the Son of man." See Jn 9:4, Mt 11:12. The day of judgment is also called the day of the Son of man, because it will be a remarkable time of his manifestation. Or perhaps in both those cases it is called HIS day because he will act the most conspicuous part; his person and work will characterize the times; as we speak of the days of Noah, &c., because he was the most conspicuous person of the age.

He saw it. See Heb 11:13: "These all died in faith, not having received (obtained the fulfillment of) the promises, but having seen them afar off, and were persuaded of them," &c. Though Abraham was not permitted to live to see the times of the Messiah, yet he was permitted to have prophetic view of him, and also of the design of his coming; for,

1st. God foretold his advent clearly to him, Gen 12:3, 18:18 Comp. Gal 3:16: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ."

2nd. Abraham was permitted to have a view of the death of the Messiah as a sacrifice for sin, represented by the command to offer Isaac, Gen 22:1-13. Comp. Heb 11:19. The death of the Messiah as a sacrifice for the sins of men was that which characterized his work-- which distinguished his times and his advent, and this was represented to Abraham clearly by the command to offer his son. From this arose the proverb among the Jews (Gen 22:14), "In the mount of the Lord it shall be seen," or it shall be provided for; a proverb evidently referring to the offering of the Messiah on the mount for the sins of men. By this event Abraham was impressively told that a parent would not be required to offer in sacrifice his sons for the sins of his soul--a thing which has often been done by heathen; but that God would provide a victim, and in due time an offering would be made for the world.

Was glad. Was glad in view of the promise, and that he was permitted so distinctly to see it represented. If the father of the faithful rejoiced so much to see him afar off, how should we rejoice that he has come; that we are not required to look into a distant futurity, but know that he has appeared; that we may learn clearly the manner of his coming, his doctrine, and the design of his death! Well might the eyes of a patriarch rejoice to be permitted to look in any manner on the sublime and glorious scene of the Son of God dying for the sins of men. And our chief honour and happiness is to contemplate the amazing scene of man's redemption, where the Saviour groaned and died to save a lost and ruined race.

(a) "he saw it and was glad" Gen 22:13,14, Heb 11:13

Fifty years old. Jesus is supposed to have been at this time about thirty-three. It is remarkable that when he was so young they should have mentioned the number fifty, but they probably designed to prevent the possibility of a reply. Had they said forty they might have apprehended a reply, or could not be so certain that they were correct.

Hast thou seen Abraham? It is remarkable, also, that they perverted his words. His affirmation was not that he had seen Abraham, but that Abraham had seen his day. The design of Jesus was to show that he was greater than Abraham, Jn 8:53. To do this, he says that Abraham, great as he was, earnestly desired to see his time, thus acknowledging his inferiority to the Messiah. The Jews perverted this, and affirmed that it was impossible that he and Abraham should have seen each other.

Verily, verily. This is an expression used only in John. It is a strong affirmation denoting particularly the great importance of what was about to be affirmed. Jn 3:5.

Before Abraham was. Before Abraham lived.

I am. The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Ps 90:2, "From everlasting to everlasting thou art God." Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence he assumes it as his name, "I AM," and "I AM THAT I AM," Ex 3:14. Comp. Isa 44:6, 47:8. There is a remarkable similarity between the expression employed by Jesus in this place and that used in Exodus to denote the name of God. The manner in which Jesus used it would strikingly suggest the application of the same language to God. The question here was about his pre-existence. The objection of the Jews was that he was not fifty years old, and could not, therefore, have seen Abraham. Jesus replied to that that he existed before Abraham. As in his human nature he was not yet fifty years old, and could not, as a man, have existed before Abraham, this declaration must be referred to another nature; and the passage proves that, while he was a man, he was also endowed with another nature existing before Abraham, and to which he applied the term (familiar to the Jews as expressive of the existence of God) I AM; and this declaration corresponds to the affirmation of John (Jn 1:1), that he was in the beginning with God, and was God. This affirmation of Jesus is one of the proofs on which John relies to prove that he was the Messiah (Jn 20:31), to establish which was the design of writing this book.

(b) "I am" Ex 3:14, Is 43:13, Jn 1:1,2, Col 1:17, Rev 1:8

Then took they up stones. It seems they understood him as blaspheming, and proceeded, even without a form of trial, to stone him as such, because this was the punishment prescribed in the law for blasphemy, Lev 24:16. See Jn 10:31. The fact that the Jews understood him in this sense is strong proof that his words naturally conveyed the idea that he was divine. This was in the temple. Herod the Great had not yet completed its repairs, and Dr. Lightfoot has remarked that stones would be lying around the temple in repairing it, which the people could easily use in their indignation.

Jesus hid himself. See Lk 4:30. That is, he either by a miracle rendered himself invisible, or he so mixed with the multitude that he was concealed from them and escaped. Which is the meaning cannot be determined.

[Jesus went unto the mount of Olives.] But whether to the town of Bethany, or to some booth fixed in that mount, is uncertain. For because of the infinite multitude that had swarmed together at those feasts, it is probable many of them had made themselves tents about the city, that they might not be too much straitened within the walls, though they kept within the bounds still of a sabbath day's journey.

"'And thou shalt turn in the morning, and go unto thy tents,' Deuteronomy 16:7. The first night of the feast they were bound to lodge within the city: after that it was lawful for them to abide without the walls; but it must be within the bounds of a sabbath day's journey. Whereas therefore it is said, 'Thou shalt go unto thy tents'; this is the meaning of it. Thou shalt go into thy tents that are without the walls of Jerusalem, but by no means into thine own house."

It is said, chapter 7:53, that "every man went unto his own house"; upon which words let that be a comment that we meet with, After the daily evening sacrifice, the fathers of the Sanhedrim went home.

The eighth day therefore being ended, the history of which we have in chapter 7, the following night was out of the compass of the feast; so that they had done the dancings of which we have spoken before. The evangelist, therefore, does not without cause say that "every man went unto his own house"; for otherwise they must have gone to those dancings, if the next day had not been the sabbath.

[A woman taken in adultery.] Our Saviour calls the generation an adulterous generation, Matthew 12:39: see also James 4:4, which indeed might be well enough understood in its literal and proper sense.

"From the time that murderers have multiplied amongst us, the beheading of the heifer hath ceased: and since the increase of adultery, the bitter waters have been out of use."

"Since the time that adultery so openly prevailed under the second Temple, the Sanhedrim abrogated that way of trial by the bitter water; grounding it upon what is written, 'I will not visit your daughters when they shall go a whoring, nor your wives when they shall commit adultery.'"

The Gemarists say, That Rabban Jochanan Ben Zacchai was the author of this counsel: he lived at this very time, and was of the Sanhedrim; perhaps present amongst those that set this adulterous woman before Christ. For there is some reason to suppose that the "scribes and Pharisees" here mentioned were no other than the fathers of the Sanhedrim.

[That such should be stoned.] Such. Who? what, all adulteresses? or all taken in adultery, in the very act? There is a third qualification still: for the condition of the adulteress is to be considered, whether she was a married woman, or betrothed only.

God punisheth adultery by death, Leviticus 20:10. But the masters of traditions say, that "wherever death is simply mentioned in the law," [that is, where the kind of death is not expressly prescribed,] "there it is to be supposed no other than strangling." Only they except; "a daughter of an Israelite, if she commit adultery after she is married, must be strangled; if only betrothed, she must be stoned. A priest's daughter, if she commit adultery when married, must be stoned; if only betrothed, she must be burnt."

Hence we may conjecture what the condition of this adulteress was: either she was an Israelitess not yet married, but betrothed only; or else she was a priest's daughter, married: rather the former, because they say, "Moses in the law hath commanded us that such should be stoned." See Deuteronomy 22:21. But as to the latter, there is no such command given by Moses.

[Jesus stooped down, and with his finger wrote on the ground.] Feigning as though he heard them not, had of old crept into some books: and it is plain enough that it did creep in. For when Christ had given proof enough that he took cognizance of the matter propounded to him by those words, "He that is without sin among you," &c., yet did he stoop down again, and write upon the earth.

Many have offered their conjectures why he used this unusual gesture at this time; and, with the reader's leave, let me also offer mine.

I. The matter in hand was, judging a woman taken in adultery: and therefore our Saviour in this matter applies himself conformably to the rule made and provided for the trial of an adulteress by the bitter water, Numbers 5.

II. Among the Jews, this obtained in the trial of a wife suspected: "If any man shall unlawfully lie with another woman, the bitter water shall not try his wife: for it is said, If the husband be guiltless from iniquity, then shall the woman bear her iniquity."

"When the woman hath drunk the bitter water, if she be guilty, her looks turn pale, her eyes swell up, &c. So they turn her out of the Court of the Women; and first her belly swells, then her thigh rots, and she dies. The same hour that she dies, the adulterer also, upon whose account she drank the water, dies too, wherever he is, being equally seized with a swelling in his belly, rottenness in his thigh, or his pudenda. But this is done only upon condition that the husband hath been guiltless himself: for if he have lain with any unlawfully himself, then this water will not try his wife.

"If you follow whoring yourselves, the bitter waters will not try your wives."

You may see by these passages how directly our Saviour levels at the equity of this sentence, willing to bring these accusers of the woman to a just trial first. You may imagine you hear him thus speaking to them: "Ye have brought this adulterous woman to be adjudged by me: I will therefore govern myself according to the rule of trying such by the bitter waters. You say and you believe, according to the common opinion of your nation, that the woman upon whom a jealousy is brought, though she be indeed guilty, yet if the husband that accuseth her be faulty that way himself, she cannot be affected by those waters, nor contract any hurt or danger by them. If the divine judgment proceeded in that method, so will I at this time. Are you that accuse this woman wholly guiltless in the like kind of sin? Whosoever is so, 'let him cast the first stone,' &c. But if you yourselves stand chargeable with the same crimes, then your own applauded tradition, the opinion of your nation, the procedure of divine judgment in the trial of such, may determine in this case, and acquit me from all blame, if I condemn not this woman, when her accusers themselves are to be condemned."

III. It was the office of the priest, when he tried a suspected wife, to stoop down and gather the dust off the floor of the sanctuary; which when he had infused into the water, he was to give the woman to drink: he was to write also in a book the curses or adjurations that were to be pronounced upon her, Numbers 5:17, 23. In like manner our Saviour stoops down; and making the floor itself his book, he writes something in the dust, doubtless against these accusers whom he was resolved to try, in analogy to those curses and adjurations written in a book by the priest, against the woman that was to be tried.

IV. The priest after he had written these curses in a book blots them out with the bitter water, Numbers 5:23. For the matter transacted was doubtful. They do not make the suspected woman drink, unless in a doubtful case.

The question is, Whether the woman was guilty or not? If guilty, behold the curses writ against her: if not guilty, then behold they are blotted out. But Christ was assured, that those whom he was trying were not innocent: so he does not write and blot out, but writes and writes again.

V. He imitates the gesture of the priest, if it be true what the Jews report concerning it, and it is not unlikely, viz. that he first pronounced the curses; then made the woman drink; and after she had drunk, pronounced the same curses again. So Christ first stoops down and writes; then makes them as it were drink, in that searching reflection of his, "He that is without sin among you"; and then stoops down again and writes upon the earth.

[Being convicted by their own conscience.] Our Saviour had determined to shame these wicked men before the common people: and therefore adds that peculiar force and energy to what he said that they could not stand it out, but with shame and confusion drawing off and retiring, they confess their guilt before the whole crowd. A thing little less than miracle.

[I am the light of the world.] "R. Biba Sangorius saith, Light is the name of the Messiah. As it is written, Light dwells with him," Daniel 2:22. We have the same passage in Bereshith Rabba; saving that the author of these words there is R. Abba Serongianus.

They were wont to adorn their Rabbins and doctors with swelling and magnificent titles of Lights.

"A tradition. His name is not R. Meir, but Nehorai. Why therefore is he called R. Meir? Because he enlightens the eyes of wise men by the traditions. And yet his name is not Nehorai neither, but R. Nehemiah. Why then is he called R. Nehorai? Because he enlightens the eyes of wise men by the traditions." O blessed luminaries without light! Begone, ye shades of night! for "the Sun of righteousness" hath now displayed himself.

[Thou bearest record of thyself.] This and the following passages uttered in dispute, whether Christ was the light or no, bring to mind what was wont to be transacted amongst them in their witnessing about the appearance of the new moon. We have it in Rosh Hashanah.

I. It was to be attested before the Sanhedrim by two persons that they saw the new moon. So Christ mentions two witnesses attesting him to be the light, viz. the Father and himself, verse 18.

II. They did not allow the testimony about the new moon, unless from persons known to the Sanhedrim: or if they were unknown, there were those sent along with them from the magistracy of that city where they lived, that should attest their veracity. Compare verses 18, 19: "I bear witness of myself, and ye know me not. My Father also bears witness of me; but ye have not known my Father."

III. One witness is not to be believed in his own cause. So the Pharisees, verse 13, "Thou bearest record of thyself; thy record is not true."

IV. The father and the son, or any sort of relatives, are fit and credible witnesses: verse 18; "I am one that bear witness of myself, and the Father that sent me beareth witness of me."

[In the treasury.] In the treasury, that is, in the Court of the Women; where he had transacted the matter about the woman taken in adultery. It was called the treasury upon the account of thirteen corban chests placed there. Of which we have spoken in another tract.

[The same that I said unto you from the beginning.] I. Amongst the several renderings of this place, this seems the most proper; The same that I said unto you from the beginning. So Genesis 43:18: The money returned.....at the first time": and verse 20, We came indeed down at the first time to buy food.

The words thus rendered may refer to that full and open profession which our Saviour made of himself before the Sanhedrim, that he was 'the Son of God,' or 'the Messiah,' chapter 5: "Do you ask me who I am? I am the same that I told you from the beginning, when I was summoned to answer before the Sanhedrim."

II. However, I cannot but a little call to mind the common forms of speech used so much in the Jewish schools, the beginning and the end. Where, by the beginning they meant any thing that was chiefly and primarily to be offered and taken notice of: by the end what was secondary, or of less weight.

The question is, whether it were lawful for the priests to sleep in their holy vestments. The end or the secondary question was, whether it was lawful for them to sleep in them. But the beginning, or the thing chiefly and primarily to be discussed, was, whether it was lawful for them to have them on at all but in divine service. Hence the Gemarists, The tradition is, that they must not sleep in them, if you will explain the end [or secondary question]: but let them put them off and fold them up, and lay them under their heads [when they sleep]: this, 'the beginning' [or chief matter in hand] determines: that is, that it is not lawful for the priest so much as to wear his holy garments but when he is in holy service.

"It is a tradition of the Rabbins. If one, in walking near any city, see lights in it, if the greatest number in that city be Cuthites, let him not bless them; if they be most Israelites, let him bless it. They teach 'the beginning,' when they say, Most Cuthites. They teach 'the end,' when they say, Most Israelites." For the chief and principal scruple was, whether they should pronounce a blessing upon those lights when there might be most Cuthites in the city that lighted them up: the lesser scruple was, whether he should bless them if there were most Israelites in that city.

"There is a dispute upon that precept, Leviticus 17:13, If any one kill a beast or bird upon a holy day, the Shammean school saith, Let him dig with an instrument and cover the blood. The school of Hillel saith, Let him not kill at all, if he have not dust ready by him to cover the blood."

The end, or the secondary question, is about covering the blood if a beast should be killed. The beginning, or the principal question, is about killing a beast or a fowl at all upon a holy day, merely for the labour of scraping up dust, if there be none at hand.

There are numberless instances of this kind: and if our Saviour had any respect to this form or mode of speaking, we may suppose what he said was to this purpose: "You ask who I am? The beginning. That is the chief thing to be inquired into, which I now say, viz. That I am the light of the world, the Messiah, the Son of God, &c. But what works I do, what doctrines I teach, and by what authority, this is an inquiry of the second place, in comparison to that first and chief question, who I am."

[But he that sent me is true.] "I have many things to say and judge of you; but he that sent me hath of old said and judged of you; 'and he is true,' and they are true things which he hath said of you." Of this kind are those passages, Isaiah 11:10, "Make the heart of this people fat," &c.; and 29:10, "The Lord hath poured out upon you the spirit of deep sleep," &c.: and from such kind of predictions it is, that Christ concludes this concerning them, verse 21, "Ye shall die in your sins."

[We be Abraham's seed, &c.] They were wont to glory of being Abraham's seed beyond all measure. Take one instance of a thousand:

"It is storied of R. Jochanan Ben Matthias, that he said to his son, 'Go out and hire us some labourers.' He went out and hired them for their victuals. When he came home to his father, his father said to him, 'My son, though thou shouldst make feasts for them, as gaudy as the feasts of Solomon, thou wouldst not do enough for them, because they are the children of Abraham, Isaac, and Jacob.'" And yet they confess "the merits of our fathers Abraham, Isaac, and Jacob, ceased from the days of Hosea the prophet, as saith Rabh; or as Samuel, from the days of Hazael."

But how came they to join this, "We be Abraham's seed, and were never in bondage to any man?" Is it impossible that one of Abraham's seed should be in bondage? The sense of these two clauses must be distinguished: "We are of the seed of Abraham, who are very fond and tenacious of our liberty; and as far as concerns ourselves, we never were in bondage to any man." The whole nation was infinitely averse to all servitude, neither was it by any means lawful for an Israelite to sell himself into bondage, unless upon the extremest necessity.

"It is not lawful for an Israelite to sell himself for that end merely, that he might treasure up the money, or might trade with it, or buy vessels, or pay a creditor; but barely if he want food and sustenance. Nor may he sell himself, unless when nothing in the world is left, not so much as his clothes, then let him sell himself. And he whom the Sanhedrim sells, or sells himself, must not be sold openly, nor in the public way, as other slaves are sold, but privately."

[But ye seek to kill me.] From this whole period it is manifest that the whole tendency of our Saviour's discourse is to shew the Jews that they are the seed of that serpent that was to bruise the heel of the Messiah: else what could that mean, verse 44, "Ye are of your father the devil," but this, viz. "Ye are the seed of the serpent?"

[Because ye cannot hear my word.] You may here distinguish between the manner of speaking, or phrases used in speech and the matter or thing spoken. Isaiah 11:4; "He shall smite the earth with the rod of his mouth." But they could not bear the smart of his rod; they would not therefore understand the phraseology or way of speech he used.

[A murderer from the beginning.] For so the Hebrew idiom would render he was a murderer from the days of the creation. And so Christ, in saying this, speaks according to the vulgar opinion, as if Adam fell the very first day of his creation.

[He abode not in the truth.] I. He abode not in the truth: i.e. he did not continue true, but found out the way of lying.

II. He did not persist in the will of God which he had revealed concerning man. For the revealed will of God is called truth; especially his will revealed in the gospel. Now when God had pleased to make known his good will towards the first man, partly fixing him in so honourable and happy a station, partly commanding the angels that they should minister to him for his good, Hebrews 1:14; the devil did not abide in this truth, nor persisted in this will and command of God. For he, envying the honour and happiness of man, took this command of God concerning the angels' ministering to him, in so much scorn and contempt, that, swelling with most envenomed malice against Adam, and infinite pride against God, he chose rather to dethrone himself from his own glory and felicity, than he would bear Adam's continuance in so noble a station, or minister any way to the happiness of it. An angel was incapable of sinning either more or less than by pride or malice.

[Thou art a Samaritan, and hast a devil.] But what, I pray you, hath a Samaritan to do with the court of your Temple? For this they say to Christ whiles he was yet standing in the Treasury, or in the Court of the Women, verse 20. If you would admit a Samaritan into the court of the Gentiles, where the Gentiles themselves were allowed to come, it were much, and is indeed very questionable; but who is it would bear such a one standing in the Treasury? Which very thing shews how much this was spoken in rancour and mere malice, they themselves not believing, nay, perfectly knowing, that he was no Samaritan at that time when they called him so. And it is observable, that our Saviour made no return upon that senseless reproach of theirs, because he did not think it worth the answering: he only replies upon them, "that he hath not a devil," that is, that he was not mad.

[Thou art not yet fifty years old.] Apply these words to the time of superannuating the Levites, Numbers 4, and we shall find no need of those knots and difficulties wherewith some have puzzled themselves. Thou art not yet fifty years old, that is, Thou art not yet come to the common years of superannuation: and dost thou talk that "thou hast seen Abraham?"

[Before Abraham was, I am.] They pervert the question. Christ had said, 'Abraham saw my day': on the contrary, they ask him, 'Hast thou seen Abraham?'

This phrase, I am, sometimes is rendered from the single word I. So the Greek interpreters in the Books of Judges and Ruth: for you seldom or never meet with it elsewhere.

Judges 6:18; "I will tarry or sit here." Ibid. chapter 11:27; Wherefore I have not sinned against thee. Ibid. verse 35; For I have opened my mouth. Ibid. verse 37; I and my fellows. Ruth 4:4; I will redeem it.

As to this form of speech, let those that are better skilled in the Greek tongue be the judges.

[Then took they up stones, &c.] Would you also murder another prophet in the very court of the Temple, O ye murderous generation? Remember but Zacharias, and surely that might suffice. But whence could they get stones in the court of the Temple? Let the answer be made from something parallel:

"It is storied of Abba Chalpatha, who, going to Rabban Gamaliel at Tiberias, found him sitting at the table of Jochanan the moneychanger, with the Book of Job in his hand Targumized [that is, rendered into the Chaldee tongue], and reading in it. Saith he to him, 'I remember your grandfather Rabban Gamaliel, how he stood upon Gab in the mountain of the Temple, and they brought unto him the Book of Job Targumized. He calls to the architect, saying, Ram him under the foundation.' R. Jose saith, They whelmed him under a heap of clay. Is there any clay in the mountain of the Temple?" Gloss: "There was mortar which they used in building."

It may be noted, by the by, that they were building in the Temple in the days of the first Gamaliel, who sat president in the Sanhedrim about the latter days of our Saviour; which confirms what I already have noted in chapter 2:20; and further teaches us whence they might have stones in readiness; for they were now building, and they might have pieces of stone enough there.

The foregoing chapter gave us an account of a most excellent sermon, which our Saviour preached in the temple, at the feast of tabernacles. Now the feast being ended, Jesus did not tarry in the city all night, but went out of it two miles, as he frequently used to do, to the mount of Olives. Although it was so dangerous for him to be seen any more in Jerusalem, yet early the next morning he returns again to the city, enters the temple, and falls upon his work of preaching without fear and with indefatigable diligence.

O what a busy, useful life was this of our Saviour's! He spent the day in preaching in the temple, the night in privacy and prayer on the mount of Olives; and the next morning he returns to his work of preaching again. Thus was he always holily and painfully employed. To glorfiy his Father, and to be useful and beneficial to mankind, was his food by day, and his rest by night.

Lord, how little do we resemble thee, if, when thy life was all pain and labour, ours be all pastime, pleasure, and recreation.

Our Saviour early in the morning entering upon the work of preaching;

Observe, 1. What a mixed auditory he had, of scribes, and Pharisees, and common people. All sorts of persons came to hear him, but not all with the same intentions. The common people came to learn, but the scribes and Pharisees came to cavil and carp; the latter came to tempt and ensnare him, the former to be taught and instructed by him.

It is not our bare attendance upon ordinances, but the purity of our aim, and the sincerity of our intentions, in waiting upon God in them, that is an evidence of our sincerity.

Observe, 2. How the hypocrisy of these Pharisees was gilded over with an appearance of sanctity: as if they were great lovers of chastity, and haters of uncleanness, they bring to Christ a woman taken in adultery, to be censured by him. One that had not known these Pharisees, would have concluded them very holy and honest, very conscionable and conscientious persons; but Christ, who saw into their bosoms, soon found that all this was done only to tempt him. Thus a smooth tongue and a false heart often accompany one another: when we see a glittering appearance, we have reason to suspect the inside.

Observe, 3. The punishment which the Pharisees sought to have inflicted on this adulteress: it is death: Let her be stoned. Sometimes the punishment of adultery was burning, sometimes stoning, always death.

Lord! how ought Christians to blush, who have slight thoughts of the sin of adultery, which both Jews and pagans held ever deadly!

Observe, 4. Their ensnaring question: Moses commanded that such should be stoned; but what sayest thou? The Pharisees desire no better advantage against Christ, than a contradiction to Moses their lawgiver: it has been an old strategem to set Moses and Christ at variance; but they are fast friends; they are subordinate one to another, not opposed one against another. Moses brings us to Christ, and Christ to glory; fain would these colleaguing adversasries draw Christ to contradict Moses, that they might take advantage of the contradiction to condemn Christ.

Observe, 5. The wisdom and caution of our Lord's answer: he doth not excuse her crime, but bids her accusers look at home, and examine their own consciences, whether they were not guilty of the like, or as great a sin. He doth not say, "Let her be stoned;" this had been against the course of his mercy: he doth not say, "Let her not be stoned;" this had been against the law of Moses; but he so answers, that both his justice and his mercy are entire; she dismissed, and they ashamed. It is a false zeal that is eagle-eyed abroad, and blind at home. Such as are most wicked themselves, are oft-times most ready and skillful to spy out the faults and failings of others: we stand too near ourselves to discern our own miscarriages. The eye that sees every thing, sees not itself.

Observe, 6. Though Christ abhorred the sin, yet he does not condemn the sinner. Hath no man condemned thee? neither do I condemn thee, says Christ. This Christ said, not to excuse the woman, or to connive at her offence; but to show that he declined the office of a civil judge, which was to pass sentencce on criminals. He therefore doth not say, No man ought to condemn thee, but Hath no man condemned thee? Christ doth not execute the office of a magistrate in judging her to death; but of a minister in calling her to repentance and reformation.

How ought every one of us to keep within the bounds of our calling, when our Saviour himself will not entrench upon the office and functions of others!

Observe, lastly, our Saviour's cautionary direction to this adulteress: Go, and sin no more.

Where note, Christ doth not say, Go, and commit adultery no more; but, Go, and sin no more. It is not a partial repentance, or a turning away from this or that particular sin, which will denominate us true penitents, or entitle us to the pardoning mercy of God, but a leaving off all sin of what kind soever; therefore says Christ, Go, and sin no more.

Our blessed Saviour having baffled the design which the Pharisees had upon him, and showed a spirit of divine wisdom, in delivering himself from that snare which they had laid for him, he returns to instruct the people in the treasury.

And here note, 1. He instructs them in the nature of his office, which was to enlighten all men with the knowledge of divine truth; so that they should not walk in darkness, either of sin or error, but be led to eternal life.

Learn hence, That the great end and errand of Christ's coming into the world, was to give light unto poor souls that sat in darkness.

Observe, 2. The exception which the Pharisees made against our Saviour's testimony of himself: Thou barest record of thyself: thy record is not true. Indeed, such is the corrupt nature of man, which is prone to seek itself, and hunt after vain-glory, that it may render a person's testimony of himself suspected; but Christ being true God, that cannot lie, and coming out of the bosom of his Father, as his ambassador, his testimony of himself is above all exception, and ought to be credited without further proof.

Observe, 3. How Christ challenges his enemies the Pharisees for judging carnally of him, and according to the meanness of his outward appearance, whereas he judged no man; that is, 1st, No man, as they judged, according to outward show.

Or, 2ndly, I judge no man; that is, at present. My proper work is not to condemn any, but to teach all; and my present office is that of a prophet, not of a judge. My coming now is to instruct and save the world; my next coming will be to judge and condemn it.

Observe, 4. Christ declares that he is not alone in the testimony given of himself, but that the Father did also testify and bear witness of him, and that according to their own law, the testimony of two was always accounted and esteemed valid. "Now, says Christ, if so much weihgt be to be laid upon the testimony of two men, how much more forcible should the testimony of the Father, and of him whom the Father hath sent, be, to satisfy you, that what I say of myself is true?"

Learn hence, 1. That the Father and the Son, though one in essence and operation, yet are distinct persons.

2. That these distinct persons did bear joint witness concerning Christ. God the Father testified of him by a voice from heaven; and Christ, as God, bare witness of himself as man, and as Mediator. Surely out of the mouth of two such witnesses, the truth of Christ's divine mission is sufficiently established.

Observe here, A dreadful threatening denounced by Christ against the obstinate and unbelieving Jews. Ye shall die in your sins; that is, in the guilt of your sins, under the power, and undergoing the punishment of your sins:

Lord! what a sad word is this, Ye shall die in your sins. O better is it a thousand times to die in a ditch; for they that die in their sins, shall rise in their sins and stand before Christ in their sins; such as lie down in sin in the grave, shall have sin lie down with them in hell to all eternity. The sins of believers go to the grave before them; sin dieth while they live; but the sins of unbelievers go to the grave with them. While they live they are dead in sin: and by sin they fall into death; from which there is no recovery unto life.

Observe, 2. The grand sin for which this great punishment is threatened, and that is the sin of unbelief: If ye believe not that I am he, ye shall die in your sins.

Plainly intimating, that, of all sin, infidelity or unbelief is the grand damning sin under the gospel. The devil hath as great an advantage upon men, by making them strong in unbelief, as God hath by making his people strong in faith? Unbelief renders a sinner's case desperate and incurable; it doth not only procure damnation, but no damnation like it.

The Jews hearing our Saviour denouncing such a terrible threatening against them, because they believed not on him in the foregoing verses; here they perversely ask him, Who he was? Our Saviour replies, That he was the same that he was from the beginning, even the very Christ; and that they were the very same, they were also the mortal enemies and opposers of the truth. But that the time was hastening, when they should be fully convinced who he was; namely, when they had lifted him up upon his cross, when he was risen again, and ascended into heaven, and brought that destruction upon them, which he had so often threatened.

Learn hence, That the sufferings of Christ were clear and convincing demonstrations, both who he was, and what he was. The darkening of the sun, the quaking of the earth, the rending of the rocks, the opening of the graves, were such convincing proofs of his deity, that they could not but say, Verily, this was the Son of God.

That is, he that sent and commissioned me for the great work of redemption, he is continually with me, both to assist and to accept me, I doing every thing that is agreeable to his holy will and pleasure.

Hence learn, 1. That the work of redemption in the hands of Jesus Christ, was a work well-pleasing to God the Father; the work itself was highly pleasing to him; and Christ's way of managing it was well-pleasing also.

2. That the reason why it was thus well-pleasing to God, was, because he acted in a constant conformity to his Father's will, kept to his Father's commission, and executed his Father's commands, doing always those things that pleaseth him.

Learn, 3. That as the Father and Christ were inseparable in respect of the unity of the divine essence; so the Father was always with Christ as Mediator, both to support and uphold him, to accept and reward him. The Father hath not left me alone, either in the doing of his will, or in the suffering of his pleasure.

Learn, 4. That those who desire the gracious and special presence of God with them in all conditions, particularly in times of sufferings and trouble; they must make it their care and study to please God, and to observe his will in all things: then God will be with them in his guiding presence, in his strengthening presence, in his comforting, in his quickening, in his sanctifying, sympathizing, and accepting, presence.

Observe here, 1. The blessed fruit and success of our Saviour's foregiong discourse concerning his person anad office. As he spake these words, many believed on him: not at their own natural power and ability, but by Christ's omnipotent and efficacious grace: he that spake to the ear, caused his word to reach the heart; Christ himself that planted and watered, gave also the increase.

Observe, 2. The love and care of Christ mentioned to these new converts; he watereth immediately these plants with wholesome advice and counsel. If ye continue in my word, then are ye my disciples indeed.

Where note, It must be Christ's word, the true doctrine of the gospel; and this abided and continued in, which will evince our discipleship.

Observe, 3. A special privilege which shall follow upon abiding in the doctrine of Christ; they shall increase in the knowledge of it, and be made free by it. Ye shall know the truth, and the truth shall make you free.

Where note, 1. That man is naturally in bondage and captivity, by blindness of mind, by hardness of heart, by rebellion of will.

2. That the means appointed by God for setting him at liberty from this captivity and bondage, is the word of Christ, and the doctrine of the gospel. The truth shall make you free.

Observe here, How these carnal Jews understand all that our Saviour said, to be spoken in and after a carnal manner; when he spoke to them before, of eating his flesh and drinking his blood, they understood it grossly of his natural body.

When he speaks to them here of a spiritual freedom from sin, they understand it of a civil freedom from servile bondage and subjection: alledging, They were Abraham's seed, and never in bondage to any man: which was a manifest untruth, having been in bondage, in their ancestors, to the Egyptians and Babylonians: and in their own persons to the Romans.

But this was not the bondage that Christ meant: but a spiritual slavery and thraldom under the dominion of sin, and power of Satan; for he that committed sin, is the servant of sin: that is, whosoever doth habitually, willfully, deliberately, and constantly, allow and tolerate himself in a sinful course, he is under the servitude and thraldom of sin. Every sinner is a bond-slave; and to live in sin is to live in slavery. And this every man doth till the Son makes him free; then, and not till then, is he freed indeed.

Learn hence, That interest in Christ, and continuance in his doctrine, sets the souls at liberty from all that bondage whereunto it was subject in its natural and sinful state.

O happy exchange, from being the devil's slaves, to become Christ's freemen! and also freed from the rigorous exactions and terrible maledictions of the law.

The Jews boasting again that they were Abraham's seed, and bearing themselves much upon it: our Saviour tells them, He knew they were so, his natural children according to the flesh: but not his genuine children according to the Spirit: this he proves, because they did not tread in Abraham's steps, and do his works; for if either the temper of their minds, or the actions of their lives were agreeable to Abraham, they would not seek as they did, to destroy and kill him, only for bringing the doctrine of salvation to them, which he had heard and learned of the father.

Thence learn, 1. How prone we are to glory in our outward privileges, and to rely upon them. Whereas these are arguments of God's goodness towards us, but no evidence of our goodness towards him.

2. That it is very dangerous and unsafe to pride ourselves in, and depend upon, any external privileges and prerogatives whatsoever: as our being born within the pale of the visible church, our descending from pious parents and holy progenitors; for unless we be followers of their faith, admirers of their piety, and imitate their example, we are none of their children; but belong to another father, as our Saviour tells the Jews in the other verses.

In the former verses the Jews made their boast that they were the children of Abraham: in these that they are the children of God. We have one Father, even God. This our Saviour disproves, telling them, that if God were their Father, they would love him, as proceeding from him by eternal generation; and in his office employed by him as Mediator. Also, if God were their father, they would understand him speaking from God; whereas now they were so transported with malice, that they could not endure his doctrine with patience, though it came from God. All which were undeniable proofs, that they were not the children of God.

Hence learn, That none can justly pretend any interest in God as his children, but they that love Christ, as being the express image of his Father's person, and do hear and receive his doctrine, as coming from God: this the Jews did not do; therefore, says Christ, they are not the children of God.

Observe farther, Having told them whose children they are not, our Saviour tells them plainly whose children they were, Ye are of your Father, the devil. This appears by their being actuated by him, by their resembling and imitating of him; their inclinations, dispositions, and actions, being all to fullfil the lusts of the devil. Now, as his servants we are, whom we obey; so his children we are, whom we resemble.

Learn hence, That men's sinful practices will prove them to be Satan's children, let their profession be what it will; if in the temper of their minds, and in the actions of their lives, there by a conformity to Satan's disposition, and a ready compliance with his temptations, they are certainly his children, what pretensions soever they make of being the children of God. None could pretend higher to the relation of God's children than the Jews did: yet, says Christ, Ye are the children of the devil, for his works ye do.

Note hence, That the devil hath the relation of a father to all wicked men: and this fatherhood doth not proceed from the act of the father, but of the children; for the devil doth not make wicked men his children by begetting them: but they make the devil their father, by imitating of him.

Here observe, 1. The free reproof which Christ gave the Jews for their obstinate unbelief; because I tell you the truth, ye believe me not.

Observe, 2. The challenge which he gives the worst of his adversaries: Which of you convinceth me of sin? So perfectly pure, innocent, and spotless, was the doctrine and life of Christ, that although his enemies loaded him with slander and false accusation, yet none of them could justly convict of, much less condemn him for, the least known sin.

Observe, 3. The Jews being enraged at this free reproof, fell a railing at his person, charging him with being a Samaritan, possessed with an evil spirit. Our Saviour meekly replies, That he did not deal with the devil; but was honouring his Father in what he did, and said; and therefore his Father would take care of his honour, and judge between him and them.

Here note, That though Christ used some sharpness in reproving the Jews and representing them to themselves; yet he answers with wonderful mildness and meekness, when he discovers his resentments of his own reproaches: how cool was Christ in his own cause; but warm enough in God's!

Observe here, 1. The blessed fruit and effect of observing our Saviour's doctrine: He that keeps my sayings shall never see death; that is, shall be secured from eternal misery, and enjoy eternal life.

Observe, 2. How the Jews misunderstood our Saviour's words. He that keeps my saying shall never see death; as if he meant a freedom from temporal death, and hereupon they looked upon him as beside himself, to promise a privilige which neither Abraham, nor the prophets did ever enjoy. Whereas it was not exemption from temporal death, but freedom from eternal destruction, which our Saviour promised to them that keep his saying.

Hence learn, That the misunderstanding of Christ's doctrine, and taking it in a carnal sense, has given occasion for the many cavils and objections made against it.

Observe, 3. How Christ clears himself of all ambition in this matter, and shews that he did not make this promise of delivering his followers from death vain-gloriously, but that God, whom they called their father had honoured him with power, to make good whatever he had promised to them that keep his saying.

Learn hence, That as Christ entirely sought his Father's glory; so the Father conferred all honour and glory upon Christ as Mediator: thereby testifying, how infinitely pleased he was with the redemption of mankind performed by him. If I honour myself, my honour is nothing; it is my Father that honoureth me.

That is, "Abraham having received a promise, that the Messias should come of his seed, he exceedingly rejoiced to see the day of my coming in the flesh, though afar off, with the eye of his faith, and in a figure, in his sacrificed son Isaac: and this sight of his faith was so transporting, that he leaped for joy."

Learn hence, That a strong faith gives such a clear sight of Christ (though at a distance) as produceth an holy delight and rejoicing in him.

Observe here, 1. What a false and ridiculous construction the Jews make of our Saviour's words, as if he had affirmed that he had seen Abraham, and Abraham him, with bodily eyes: whereas Christ only asserted, that Abraham had seen his day: that is, he foresaw by faith the day of his incarnation, and coming in the flesh.

Observe, 2. Our Saviour's positive asserting of his divinity, or that he had a being as God from all eternity: for, says he, Before Abraham was, I am.

Where note, That Christ does not say, Before Abraham was, I was: but, before Abraham was, I am; which is the proper name of God, thereby is signified the eternal duration and permanency of his being. The adversaries of Christ's divinity say, that before Abraham was, Christ was: that is, in God's fore-knowledge or decree; but this may be said of any other person as well as Chirst, that he was in the fore-knowledge of God before Abraham was born. Whereas undoubtedly it was Christ's design in these words, to give himself some preference and advantage above Abraham, which this interpretation doth not in the least do.

Observe lastly, how the Jews looking upon Christ as a blasphemer, for making himself equal with God, and for asserting his eternal existence, they make a furious attempt upon his life, by taking up stones to cast at him, as the Jews used to deal with blasphemers: but our Saviour delivers himself miraculously from their fury, and escapes untouched.

Hence learn, That when arguments fail, the enemies of truth betake themselves to force and violence: They took up stones to cast at him.

2. That as Christ disappointed his own persecutors, so he can and will deliver his people in their greatest extremity from their persecutor's rage and fury. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust to the day of judgment to be punished. 2Pe 2:9