The officers refuse] 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.

41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee?

42 Hath not the Scripture said, That Christ cometh of the seed of Da

vid, and out of the town of Bethlehem,

where David was ?

43 So there was a division among the people because of him.

44 And some of them would have taken him; but no man laid hands on him.

45 Then came the officers to the Chief Priests and Pharisees; and they said unto them, Why have ye not brought him?

[to take Christ. 46 The officers answered, Never man spake like this man.

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

48 Have any of the rulers or of the Pharisees believed on him?

49 But this people, who knoweth not the law, are cursed.

that came to Jesus by night, being one 50 Nicodemus saith unto them, (he of them,)

51 Doth our law judge any man, before it hear him, and know what he doeth?

52 They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet.

53 And every man went unto his own house. (Z)

evening sacrifice. The mystical design of this ceremony has been differently explained. Some suppose it to have been designed to supplicate rain upon the seed just sown; and others, to invoke the influences of the Holy Spirit; but we see no difficulty in embracing both, as the rain itself was the established emblem of the diffusion of the Spirit (Isa. lv. 10, 11), which has the express sanction of our Lord's interpretation. For, "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly," or from his heart, "shall flow rivers of living water;" that is, copious streams of piety and benevolence. Believers in Christ are here compared to the golden vases of the templethey are filled with the influences of the Spirit, as were the bellies of those vases with the living waters of Siloah.

This passage undoubtedly received a signal accomplishment on the day of Pentecost, but is certainly not to be confined to

that period, or to miraculous influences only, as we shall find abundant evidence, both in the sequel of our Lord's discourses with his apostles, and in the history of that event. The final remark in this section, that "the Holy Ghost was not yet given, because that Jesus was not yet glorified," teaches us that the gifts of the Spirit, both ordinary and miraculous, are the fruits of Christ's mediatorial work; and bestowed on us, in consequence of his being exalted to the right hand of the Majesty on high. (See Acts ii. 33.)

(Z) Ver. 40-53. Divers opinions of Christ and the Pharisees exasperated by the officers refusing to arrest him.—The discourses of Christ appear to have been equally convincing with his miracles, and sometimes even more effectual. An unction doubtless attended his ministry, and where his hearers were not converted, his addresses might often make a considerable impression, as in the case before us, for we are not told that any of them believed. Some said, "Of a truth (or truly) this is

Ver. 43. There was a division (Gr. schism) among the people-" A warm dissension"-" an angry debate;" so the word signifies, whether it be attended with separation or not. Doddr.

Ver. 44. No man laid hands on him.-Compare verse 30.

Ver. 46. Never man spake, &c.-Doddr. quotes from Plutarch, as a proof of the extraordinary eloquence of Mark Anthony, that when Marius sent soldiers to kill him, he addressed them with such

eloquence, that he quite disarmed their resolution, and melted them into tears. But these were disarmed, not by an appeal to their passions, but their consciences.

Ver. 50. He that came to Jesus.-Greek, "to him;" Jesus being understood.

Ver. 53. Every man went unto his own house.-Mr. Wesley, and some others, attach to this sentence the first verse of the following chapter. "But (Gr. de) Jesus went to the mount of Olives.”

the prophet"-namely, the great prophet long foretold by Moses. (Deut. xviii. 15.) Others said, this is the Christ, or Messiah, alluding probably to David, speaking of the Lord's Anointed (which is of the same import), in the second and other Psalms. But an angry dispute, a division, here arises among the people. Some say, "Shall Christ come out of Galilee?" And others of them are learned enough to ascertain that he was to be of Bethlehem, the city of David. True; but might be not be born in Bethlehem, and yet preach in Galilee? It seems, indeed, a little strange that, though they remembered well enough the obscure parentage and education of Jesus, they seem to have no tradition of the visit of the Magi, or of Herod's subsequent cruelties at Bethlehem.

Among those who debated thus about Christ, were the officers sent by the Sanhedrim to apprehend him, but who were so overcome by the eloquence and unction with which he spake, that they could not execute their warrant. And when they returned, and were called to account, why they had not brought their prisoner, they honestly confessed the cause was, that, in their opinion, "Never man spake like this man. Upon this the Pharisees fly into a rage, and exclaim, "Are ye also deceived? Have any of the rulers, or of the Pharisees, believed on him?" As if truth always dwelt with the higher ranks of society; and as if the lower orders were not accountable to their Maker for either their

principles or conduct, but were bound to surrender their consciences to their superiors-a sentiment now happily exploded, as equally irrational and unscriptural; for "every one of us must give an account of himself to God." (Rom. xiv. 12.)

Nicodemus, one of the rulers, is here again introduced to notice-the same who came to Jesus by night for fear of the Jews, and who now assumes a little more courage, and ventures to put in a word on his behalf:-" Doth our law"-the law of Moses and of God-" judge any man before it hear him?" Certainly not; but his wise fellow-senators, instead of answering that question, give a sneering reply" Art thou also of Galilee? Search and look; for out of Galilee ariseth no prophet." And yet here they betray their ignorance; for the prophets Jonah and Nahum, as Doddridge observes (if no others), were both of that country. In consequence of this dissension among the people, the demur of Nicodemus, and especially the disobe dience of the officers, the council appears to have broken up without coming to any determination, and every man departed to his own house. Jesus, however, retired to the Mount of Olives; but whether he spent the whole night in devotion, as he sometimes did, or retired afterwards to rest at the house of Lazarus, in Bethany, at the foot of it, we are not informed; we find him, however, in the temple early on the following morning.

CHAP. VIII. Ver. 1-11.-" It is well known (says Doddr.) that this story is wanting in the Syriac version, in the Alexandrian and Bodleian copies, and in most of the oldest MSS., which engaged Beza to question, and Le Clerc, with many others, to reject its authority." But it is ably vindicated by Dr. Mill, Bp. Pearce, and the learned Mr. Nolan. Doddridge appears satisfied of its authenticity, but Campbell is very doubtful, and places the whole passage, with the last verse of the preceding chapter, between brackets. It is certainly more easy to account for its omission than its insertion; and many think it was omitted from a mistaken notion of cur

Lord being too indulgent to the adulteress. See Mr. Preb. Townsend's N. Test, arr. vi. 315.

As

Ver. 6. Wrote on the ground.-This is not uncommon in the East. Some commentators think our Lord's conduct had some reference to the law of Jealousy, Num. v. 11, &c.-to the priest's stooping to take up dust, and writing the curses pronounced upon her; but of this we are very doubtful. though he heard them not."-What Christ wrote w know not, and it is in vain to guess: butil words are genuine, his writing could have ference to her case, or they must have k heard them. Dr. Mill, however, omits the

CHAP. VIII.

(A) Ver. 1-11. The woman taken in adultery, brought to Jesus.-Notwithstanding the division among the people, and the attempt of the rulers to apprehend him, we find Jesus again in the temple early on the following morning; and no sooner does he appear than the people again draw round him, and he sits down in one of the cloisters of the temple to instruct them. The Scribes and Pharisees, however, seeking by every possible means to ensnare him, bring before him a woman taken in adultery, whom they say Moses commanded to be stoned; but they wish to know his judgment on the case-" Master, what sayest thou?"

The case, indeed, seens but obscurely stated. The law of Moses (Deut. xxii. 22-24) made the crime capital only in the case of a betrothed woman, and then both parties were equally liable to the punishment. But where is the man?

Must we

suppose that he had escaped? or had they spared him through partiality? Either way, the man is not here, and the woman is brought for the purpose of tempting our Saviour, that they might have somewhat whereof to accuse him. Had he consigned her to punishment, they might have censured his severity to the woman: Is this he that came to seek and to save that which was lost?' Had he discharged her, they might have blamed him for lack of zeal for the law and for good morals: Behold the friend of publicans and of sinners ! The snare was laid artfully, but he avoided it by his prudence. He is silent

for some time, and takes no notice, as if he did not hear them, writing with his finger in the dust, until their importunity at length compels him; and then, raising himself erect, he says to her accusers, "Let him among you that is without sin, cast the first stone at her." It seems going too far to say, that all her accusers were guilty of the same crime, though it was, unhappily, very common; but it should seem, if not of the same, they were conscious of other euormities, though secret, which no less disqualified them to punish her with severity. At length, however, they gradually withdrew, beginning with the elders, who, first seeing the impropriety of their conduct, were of course followed by the younger.

This very unexpected answer seems to have disconcerted their design. Their consciences stung them, and they were silenced. "These men's sius (says Bp. Hall), as they had been secret, so they were forgotten. It is long since they were done, neither did they think to have heard any inore news of them. And now, when time and security had quite worn them out of thought, he that shall one day be their judge, calls them to a back-reckoning.

"One time or other shall that just God lay our sins in our dish, and make us possess the sins of our youth. These things thou didst and I kept silence, and thoughtest that I was like unto thyself: but I will reprove thee, and set them in order before thee.' The penitent man's sin lies before him, for his humiliation; the impenitent's, for his shame and confusion.

and Doddridge thinks justly, as they are wanting in the most valuable MSS., and several other printed editions beside Mills's.

Ver. 9. Being convicted by their own conscience. -Camp. says this clause is wanting in many MS., And several versions and printed editions.Beginning at the eldest.—It would be straining the text

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

[of the world.

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.

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.

"It is but just that there should be a requisition of innocence in them that prosecute the vices of others. The offender is worthy of stoning, but who shall cast them? How ill would they become hands as guilty as her own? What do they but smite themselves, who punish their own offences in other men? Nothing is more unjust or absurd, than for the beam to censure the mote; the oven to upbraid the kiln. It is a false and vagraut zeal that begins not first at home.

"No sooner did these hypocrites hear of their sins from the mouth of Christ, than they are gone. Had they been sincerely touched with a true remorse, they would

have rather come to him upon their knees, and have said,' Lord, we find that thou knowest our secret sins: this argues thy divine omniscience. Thou that art able to know our sins, art able to remit them. O pardon the iniquities of thy servants.'" (Cout. vol. i. bk. 4. cou. 15.)

But what becomes of the woman? She is left standing among the people; struck, probably, with the wisdom of his decision, and waiting for a word of mercy to herself. She receives it, and departs: "Go, and sin no more."-" God sent not his Son into the world to condemn the world; but that the world, through him, might be saved." John iii. 17.

Ver. 15. Ye judge after the flesh-that is, from outward appearances, and on carnal principles. Comp. ch. vii. 24. — I judge no man-i, e, my present commission is to save, and not to judge. See Note on ver. 11.

Ver. 24. Ye shall die in your sins—that is, if ye

accept not the Saviour whom God has provided, ye must die without pardon or salvation.That I an he-namely, the Messiah, as I have told youeven from the beginning. See next verse.

Ver. 26. Judge of you.- Camp. "Reprove in

you."

(B) Ver. 12-32. Christ the light of the world-the revealer of the Father's will.Our Lord now speaks of himself as the light of the world, under which character he is spoken of by this Evangelist in the first chapter of this Gospel, ver. 4 and 5. When Christ is thus called, it must always be understood in reference to the sun, under which image he was promised by the prophet Malachi (ch. iv. 2): "Unto you that fear my name shall the sun of righteousness arise, with healing in his wings" and it is on account of this "healing under his wings," or beams, that he is called "the light of LIFE." This true light is not like the cold light of philosophy, which, though it may enlighten the intellect, does not affect the heart; nor is it like the sickly light of enthusiasm, which destroys the healthful vigour of the mind. It is life, and light, and joy, and peace, and happiness; and those who follow this light cannot walk in darkness; they shall neither be frozen to insensibility, nor heated to extravagauce.

But he says, "I am the light of the world;" implying that, though he arose first upon the Jews, yet should he, like the natural sun, pursue his course till all nations should see and enjoy his light.

The Pharisees take offence at this discourse. "Thou bearest record of thyself" (say they), and therefore, by thine own showing, thy evidence is invalid and inadmissible. (See chap. v. 31, and Note there.) To this Jesus replies, "Though I bear witness of myself, I do not alone bear witness; my heavenly Father bears

witness with me, in the doctrines which I deliver, and in the miraculous powers with which I am endowed. I cannot be deceived, because I certainly know whence I came, and whither I am going. Nor can you be deceived by me, because my witness is thus confirmed by him who cannot lie:" my Father himself beareth witness of me.' Thy Father!" return the Jews"Where is thy Father?" Let us see him and believe. True, indeed, replies our Saviour, "Ye neither know me, nor my Father;" for "had ye known me, ye would have known my Father also:" Had ye known my true character, ye would have known that the most high God is indeed my Father.

"These words spake Jesus in the treasury, as he taught in the temple;" and notwithstanding he spake so openly, and so boldly, claiming God to be his own Father, as he had done before, to their great offence and scaudal (in chap. v. 18), yet no man laid hands on him, "for his time was not yet come."

Our Lord here repeats a sentiment which he had already advanced in the preceding chapter: "I go my way, and whither I go ye cannot come ;" upon which some, more extravagant than those who had heard him before, now exclaim," Will he kill himself," and escape to the other world, where we cannot follow him? Far be it from the Saviour of the world in any degree to countenance suicide. No: they were the murderers, and the fatal principle was already fixed in their hearts-they sought his life.

Ver. 28. When ye have lifted up-i. e. crucified. Comp. ch. ii. 14, 15.-Then shall ye knon.-See Luke xxiii. 4, 47.

Ver. 33. They answered.-Camp. "Some answered;" i. e. not the persons who believed in him, as the context shows, but others of them who

believed not. So Doddr.

Ver. 31. Whosoever committeth-Doddr. " practiseth" sin. He thinks it exactly parallel to "worketh iniquity," and implying a course of habitual transgression.Is the servant-Doddr. "the slave "of sin; which is more literal.