Annotations on the New Testament

CHAP. I.

1. I N the beginning was the word, and the word was with God, and the word was God.

2. The same was in the beginning with God.]

3 All things were made by him, and without him was not anything made that was made.

[Paraphrase] 1, 2. In the beginning of the world before all time, before anything was created, the son of God had a subsistence, and that subsistence with his Father, of whom he was begotten from all eternity, and was himself eternal God, and being by his Father in his eternal purpose designed to be the Messias, who was among the Jews known by the title of the Word of God, (see note on Luk. 1. b.) he is here fitly expressed by that title, The word.

[Paraphrase] 3. This eternal word of God I mean by which all things were at first created.

4. In him was life, and the life was the light of men.]

[Paraphrase] 4. He brought with him that doctrine which is worthily called life, c. 6. 63. and 12. 50. because it leads to holy life here, such as God will be sure to accept of through Christ, and to reward eternally (whereas the law was the bringing in of death) see c. 10. 10. and this vivificall doctrine was the means designed by God to lead and enlighten all mankind, especially the Jews, to tell them their duty, and therefore is called the light of life, c. 8. 12.

5. And the light shineth in darkness, and the darkness comprehended it not.]

[Paraphrase] 5. Though through the darkness of men's hearts, the greatest part of the Jews themselves had no fruit or benefit by it.

6. There was a man sent from God,] whose name was John.

[Paraphrase] 6. There came a man with commission from God to preach repentance to the lews,

7. The same came for a witness to bear witness of the light, that all men through him might believe.]

[Paraphrase] 7. He was by God sent on purpose to testify that Christ was the Messias, the true teacher sent from heaven, that so by that testimony of his all men might believe on him.

8. He was not that light, but was sent to] bear witness of that light.

[Paraphrase] 8. This John was not the Messias, but the whole end of his mission into the world was to

9. That was the true light which lighteth every man [note a] that cometh into the world.]

[Paraphrase] 9. That word which now I speak of, that is, Christ is that true light, eminently that, which light is defined to be able to refresh and warm the coldest, and to enlighten the darkest heart, And he, as the sun after a long darkness of night, is now risen in our hemisphere (see v. 10. and c 9. 5. and 12. 46.) and being manifested to the world, shineth forth to every man therein.

10. He was in the world, and the world was made by him, and the world knew him not.]

[Paraphrase] 10. This word was from the beginning in the world, in so eminent a manner, that indeed the world was made by him, but the generality of men did not take notice of him.

11. He came unto his own, and his own received him not.]

[Paraphrase] 11. And therefore there being one peculiar nation, the Jews, which were more fully then all the world besides instructed in this truth, he at last came to this people, was pleased to be born and live and do miracles among them, and these that were his own people did not entertain him as sent from God, but rejected and put him to death.

12. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name,]

[Paraphrase] 12. But all, that received, that is, believed on him, were by him advanced to be the adopted sons of God.

13. Which were [note b] born not of blood, nor of the will of the flesh, nor of the will of man, but of God.]

[Paraphrase] 13. To wit, those which live according to the will of God, and neither the natural nor carnal, nor bare moral principle.

14. And the word was made flesh, and [note c] dwelt among us, (and we beheld his glory, the glory [note d] as of the only begotten of the Father) full of grace and truth.]

[Paraphrase] 14. And this eternal word was born in human flesh, assumed our nature, and in that flesh of ours, as in a tabernacle, appeared among us most gloriously, in such a manner, as was not competible to any but the one true eternal son of God. And whereas the former tabernacle, wherein God was pleased to dwell, had in it the law, that ministration only of death, 2 Cor. 3. 7. precepts of exact obedience, he now in the tabernacle of his flesh, by his incarnation and passion, &c. is all full of grace, that is, exceeding mercy: and whereas the whole business of that tabernacle was nothing but shadows, he hath brought the substance and truth with him, which was meant by all those shadows, the inward purity, shadowed by the legal precepts of circumcision, &c. and spiritual and eternal promises, instead of those carnal or temporal, see v. 17.

15. John bare witness of him; and cried, saying, This is he of whom I spake, He that cometh after me, is preferred before me, for he [note e] was before me.]

[Paraphrase] 15. John the Baptist testified and proclaimed concerning him, saying, He that follows me, whose forerunner I am, hath been, and must always be preferred infinitely before me, For although he appears after me among you in respect of his birth and entering on his office, yet he had a being long before me, And this was most truly said of the Baptist; For he was before the creation of the world, v. 2, 3. Col. 1. 17.

16. And of his fullness have we all received, and grace for grace.]

[Paraphrase] 16. And being full of all graces, excellencies, perfections, he hath communicated them to us in that degree, as is necessary for us, and in proportion to his abundant charity and goodness toward us, we Christians which are his body or fellow-members of his human nature, receive grace and mercy flowing from him to us, (see ver. 14. and note on 1 Pet. 3. e. and Act. 2. f.)

17. For the law was given by Moses, but grace and truth came by Jesus Christ.]

[Paraphrase] 17. For though the law were given by Moses from God long ago, yet the Gospel, called Grace, v. 14. (see note on Heb. 13. d.) as it is opposed to the severity and rigor of the law; and truth, as opposite to the shadows and ceremonies of the law, was to be brought in by Jesus Christ.

18. No man hath seen God at any time; The only begotten son, which is in the bosom of the Father he hath declared him. ]

[Paraphrase] 18. God is invisible, and not approachable by us, and so his will, and the knowledge of his attributes cannot be conveyed to us but by some intercessor, and of this sort none can be comparable to Christ Jesus, who is next unto the Father and most dearly beloved by him, and knows most of his mind (see note on Mat. 8. g.) and his end of coming into the world was to declare this unto us.

19. And this is the record of John, when the Jews sent Priests and Levites from Jerusalem to ask him, Who art thou?

20. And he confessed and denied not, but confessed, I am not the Christ.]

[Paraphrase] 19, 20. Now when the Jews sent messengers to John the Baptist as he was preaching and baptizing, to know who he was, this was constantly his answer, that he was not the Messias, prophesied of, and so long expected by them.

21. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No.]

[Paraphrase] 21. No nor Elias, no nor the prophet, (some special prophet, perhaps Jeremy, which had been among them) the return of whom the Jews expected before Elias, as him before the Messias.

22. Then said they unto him, What art thou? that we may give an answer to them that sent us. What sayest thou of thyself?

23. He said, I am [the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Isaiah.]

[Paraphrase] 23. he that was prophesied of by Isaiah in those words, Isa. 40. 3. (see Mat. 3. 3.) The voice of one, &c.

24. And they which were sent were of the Pharisees.

25. And they asked him and said unto him, [Why baptizest thou then,] if thou be not that Christ, nor Elias, neither that prophet?

[Paraphrase] 25. Why then dost thou receive disciples, and proselytes, or followers, and that after the solemn manner of receiving proselytes, by way of baptism, or washing,

26. John answered them, saying, I baptize you with water: but there standeth one among you, whom ye know not,]

[Paraphrase] 26. was not long since among you, one of whom you took no notice, that is, Christ: see note d.

27. He it is, who coming after me, is preferred before me, [whose shoes latchet I am not worthy to unloose .]

[Paraphrase] 27. whose disciple I am not worthy to be: see Mat. 3. g.

28. These things were done in Bethabara beyond Jordan, where John was baptizing.

29. [note f] The next day John seeth Jesus coming unto him, and saith, Behold the lamb of God which taketh away the sin of the world.]

[Paraphrase] 29. The day after the return of the Pharisees, John seeing Jesus coming to him, said, Behold the person sent from God, as a lamb prepared for the slaughter, (in whom are sum'd up and completed all the typical Mosaical prescriptions of lambs to be sacrificed, either in their daily sacrifices, or at the passover) who shall thereby obtain pardon from God for that sin that all the world is engaged in, on condition they now reform at his coming.

30. This is he of whom I said, After me cometh a man which is preferred before me, for he was before me.]

[Paraphrase] 30. See v. 15. note c.

31. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.]

[Paraphrase] 31. And though I was not able to discriminate him from others, yet a little before his baptism it was revealed to me (as appears Mat. 3. 14.) and at his baptism by the descent of the Holy Ghost upon him, Mat. 3. 16. I was clearly told it, that he was the Messias which was to come into the world; And the grand design of my coming and gathering disciples was by that means to make this people take notice of, and receive Christ.

32. And John bare record, saying, I saw the Spirit descending from heaven [like a dove,] and it abode upon him.

[Paraphrase] 32. See note on Mat. 3. i.

33. And I knew him not: but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining upon him, the same is he which baptizeth with the holy Ghost.]

[Paraphrase] 33. Untill then I knew not which was he, only this sign was given me, that on whomsoever I saw the Spirit descend, that was the Messias, who in the receiving of his proselytes doth not only use the known ceremony of water, but moreover sends down the Spirit on them, (see note on Act. 1. a.)

34. And I saw and bare record that this is the Son of God.]

[Paraphrase] 34. By which premises it follows, that my testimony of Christ that he is the son of God, is no more then what I saw with mine eyes, and heard distinctly affirmed from heaven, these words being delivered by voice from heaven at that time of the holy Ghost's descending on him, This is my beloved son, &c. Mat. 3. 17.

35. Again the next day after, John stood and two of his disciples,]

[Paraphrase] 35. The next day again after this (see note e.) John having two of his disciples with him,

36. And looking upon Jesus as he walked, he saith, Behold the Lamb of God.]

[Paraphrase] 36. As Jesus passed along, John, by his eye fastened on him, demonstrating whom he meant, said again the same words that before, ver. 29. in the hearing of those two disciples of his, Behold, &c.

37. And the two disciples heard him speak, and they followed Jesus.]

[Paraphrase] 37. Hereupon those two disciples hearing him give that testimony of Jesus, parted from him and followed Jesus.

38. Then Jesus turned and saw them following, and saith unto them, [What seek ye?] They said unto him, Rabbi, (which is to say, being interpreted, Master) where dwellest thou?

[Paraphrase] 38. what would ye have?

39. He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about [the tenth hour.]

[Paraphrase] 39. four in the afternoon.

40. One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother.]

[Paraphrase] 40. One of the two that heard those words of John concerning Jesus, and which thereupon followed Jesus, v. 37. was that Andrew which was brother to Simon after surnamed Peter. (And the other most probably John, the writer of this Gospel, who useth not to name himself, when the story would direct to it.)

41. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.]

[Paraphrase] 41. These having been and talked with Christ, v. 39. Andrew was the first that revealed this to his brother Simon, saying, We have met and talked with the Messias, or, as in Greek he is called, the Christ, that is, God's anointed sent by him with special Commission from heaven, whom we have long expected as the Redeemer of Israel.

42. And he [note g] brought him] to Jesus: And when Jesus beheld him, he said, Thou art Simon the son of Jonah: thou shalt be called Cephas, which is by interpretation, a stone.

[Paraphrase] 42. And Andrew conducted Simon • see Mat. 16. f.

43. The day following, Jesus would go forth] into Galilee, and findeth Philip, and saith unto him, Follow me.

[Paraphrase] 43. The next day after that mentioned ver. 35. (see note c.) Jesus was passing

44. Now Philip was of Bethsaida, the city of Andrew and Peter.

45. Philip findeth Nathanael, and saith unto him, We have found [him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph.]

[Paraphrase] 45. the Messias to come, foretold by Moses and the prophets, a man like one of us, by name Jesus, the son of Joseph, that dwells at Nazareth in Galilee.

46. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.]

[Paraphrase] 46. Nathancel argued against this from a known observation among the Jews, that Nazareth being in Galilce, and Galilee, as they conceived, looked on by God as a mean despicable place, out of which, say they c. • . 52. never any prophet arose, it was incredible that any one born in Nazareth should be the Messias. To this deceivable arguing Philip gives no other answer then this, that if he would go to him, and see and hear him, he would soon be of another mind.

47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile.]

[Paraphrase] 47. As Nathanael made his approach to Jesus, as soon as he was within distance of hearing him, Jesus said, Lo here is a man which is truly an Israelite, a man of that simplicity and integrity that is much valued with God, of that temper described in Jacob, Gen. 25. 27.

48. Nathanael said unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig-tree, I saw thee.

49. Nathanael answered and saith unto him, Rabbi, thou art the son of God, thou art the [King of Israel.]

[Paraphrase] 49. promised Messias described to us as a King.

50. Jesus answered and saith unto him, Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shalt see greater things then these.

51. And he saith unto him, Verily, verily, I say unto you, [ Hereafter ye shall see heaven open, and the Angels of God ascending and descending upon the son of man.]

[Paraphrase] 51. Ere long (see note on Mat. 23. l.) ye shall see the heaven opened to receive me up thither, and the holy Angels of God visibly appearing to you and attending on me, Act. 1. 9, 10. after the manner that in the vision they once appeared unto Jacob.

Annotations on Chap. I.

[ a] V. 9. That cometh into the World. ] That 〈 in non-Latin alphabet 〉 here may be the Nominative case in the Neuter gender, and so agree with 〈 in non-Latin alphabet 〉 which, as well as the Accusative Masculine, and so agree with 〈 in non-Latin alphabet 〉 every man, is evident. And that it is so, may appear by the title, by which Christ (that is meant by the light, which is the Antecedent to 〈 in non-Latin alphabet 〉 which ) is so frequently expressed in Scripture, that of he that cometh or cometh into the world. Of the title 〈 in non-Latin alphabet 〉 , see Mat. 11. Note a. And for this increase of it, 〈 in non-Latin alphabet 〉 , coming into the world, see Joh. 12. 46. I came a light into the world, directly parallel with this here. Only here it is to be observed, that this coming into the world, doth not refer to Christ's birth in the world, but to the manifestation of him to the world, his entering on his office of preaching the will of God to them. So as his coming may be all one with his being sent, that is, his Commission from God to declare his will unto the world, as Joh. 8. 42. I came not of myself but he sent me. So c. 18. 37. For this was I born, and for this I came into the world; where as coming into the world differs from birth, so is it in the next words specified what it peculiarly belongs to, I came into the world that I may bear witness to the truth. Thus it is used in the other word sent of the Apostles, where it cannot possibly by understood of their birth, Joh. 17. 18. As thou hast sent me into the world, so also have I sent them into the world. So 1 Tim. 1. 15. Jesus Christ came into the world, and here Joh. 11. 27. I believe that thou art Christ the son of God 〈 in non-Latin alphabet 〉 that cometh into the world; which was certainly designed by Martha as an expression of her belief that he was the Messias.

[ b] V. 13. Born not of blood] To be born of anything signifies to receive his beginning or principle of life and motion from anything: and so here to be born of God is to have received some special influence from him, and proportionably to be a son of God is that state which is answerable to such a principle, a life proportionable to such a beginning, that higher pitch of Christian living now under the Gospel. And in oppostion to that, First, those That are born of blood (which is the livelyest expression of our corrupt birth, or natural estate) are those that live the 〈 in non-Latin alphabet 〉 , that natural, heathen, first life, saith Clemens Alexandrinus, the life of the natural man: Secondly, Those that are born of the will of the flesh are carnal men, those that follow their own vicious carnal will; and Thirdly, Those that are born of the will of man (though literally that may note those that are adopted by man, yet) by way of Accommodation, and so as may be agreeable to the former phrases, they seem to be those that by the influences of that higher rational principle, live according to the rule of rational nature, that is, of unregenerate morality, to which the rules of Christ's law superadding much of light and perfection, the believers and receivers of Christ are here defined to be those that live according to those rules, that higher principle, (and so are said to be born of God ) and not according to any of these lower states.

[ c] V. 14. Dwelt ] What is meant by God's being said to be present or to appear in the Old Testament, hath been expressed Mat. 3. k. to wit, that the Angels which are the courtiers of heaven do appear (as they are wont to do) in some shining glorious manner. This is wont by the Hebrews to be called 〈 in non-Latin alphabet 〉 the habitation, or presence, of God, and in Greek 〈 in non-Latin alphabet 〉 glory, and 〈 in non-Latin alphabet 〉 appearing. So Num. 16. 10. the glory of the Lord appeared, and v. 42. the cloud covered, and the glory appeared, and God speaks from thence. So when the glory is said to be departed from Israel 1 Sam. 4. 21. 'tis clear that by glory is meant the presence of God, which was signified by the A • k, and so in many other places, see Note on 1 Pet. 4. f. and 2 Pet. 1. 3. and 17. Rom. 9. c. So Rev. 21. when it had been said of the New Jerusalem that 'twas 〈 in non-Latin alphabet 〉 the Tabernacle of God with us, v. 3. that being repeated again v. 11. is said in these words, 〈 in non-Latin alphabet 〉 , having the glory of God. See Rev. 21. 23. also. And because this appearance of God in the flesh was the most visible permanent, and so remarkable appearance, wherein he ever exhibited himself among us, therefore it is that here 'tis expressed (as it were by the Schechina ) by 〈 in non-Latin alphabet 〉 , he had his Tabernacle pitched among us (the Greek 〈 in non-Latin alphabet 〉 coming immediately from the Hebrew 〈 in non-Latin alphabet 〉 and differing from it only by the Greek termination) agreeable to that Prophecy of Noah, Gen. 9. 27. in the Targums understanding of it, that God should dwell in the tents of Sem, that is, saith that Chaldee Paraphrast, that his Schechina should inhabit in the tabernacle of Sem. The same is expressed here again by 〈 in non-Latin alphabet 〉 in the other part of the verse, the glory (and so most probably, 1 Pet. 4. 14. and Joh. 12. 4.) which is the other expression of the presence of the divine majesty, and accordingly Procopius on Isa. c. 40. interprets 〈 in non-Latin alphabet 〉 , the glory of the Lord to be the son, who, saith he, is above all creatures, of the same divinity with the father, but especially being man is capable of this title, 〈 in non-Latin alphabet 〉 , &c. always working miracles, and transforming the creature by his word, and bringing salvation to all at this his appearance, Tit. 2. 11. For though this incarnation of Christ was the greatest humbling of him, yet was it nevertheless the greatest manifestation of his glory, never so much of the Divine power and glory was seen upon the earth, as in this. Thus Joh. 2. 11. Christ's working miracles is said to be the means of manifesting his glory, that is, of evidencing the inhabitation of the God head in them.

[ d] Ib. As of the only begotten] For the signification of the particle 〈 in non-Latin alphabet 〉 as S. Chrysostom's note is worth reciting, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , It is not a note of similitude or comparison, but of confirmation and unquestionable definition; as if, saith he, the Evangelist had said, we saw his glory, such as became, and was fit for the only begotten, and true natural son of God, the king of all. To the same purpose saith Adrian, in his 〈 in non-Latin alphabet 〉 to the Scripture, p. 9. 〈 in non-Latin alphabet 〉 , The Scripture useth 〈 in non-Latin alphabet 〉 , as, two ways; First, By way of comparison; And Secondly, Of confirmation: and as an instance of the latter he gives 〈 in non-Latin alphabet 〉 , Truly God is good to Israel, Psael. 73. 1. and this text, where saith he, 'tis used 〈 in non-Latin alphabet 〉 , the glory of the true only begotten son.

[ e] V. 15. Was before me ] What is the notion of the word 〈 in non-Latin alphabet 〉 first in the New Testament, may here be fitly defined; 1. It signifies in many places (being spoken of a person or persons, especially when it hath a Genitive case annexed to it) a ruler or principal person. So Mar. 6. 21. 〈 in non-Latin alphabet 〉 the principal men Galilee. So Lu. 19. 47. 〈 in non-Latin alphabet 〉 , the Rulers or Elders, of the people. So Acts 13. 50. 〈 in non-Latin alphabet 〉 , the governors of the city. So Acts 28. 7. 〈 in non-Latin alphabet 〉 the ruler of the Island. and v. 17. 〈 in non-Latin alphabet 〉 , the rulers of the Jews, that is, of their Consistory, which they then had at Rome. In this sense the phrase 〈 in non-Latin alphabet 〉 cannot be taken here, so as to be rendered, my Lord, my Prince, or my Captain; for that is certainly the meaning of the phrase precedent 〈 in non-Latin alphabet 〉 he was preferred before me, as will appear by v. 27. compared with Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. There by the mention of the shoe, &c. 'tis plain, that those four places are parallel, and that which is 〈 in non-Latin alphabet 〉 , was preferred before me in this, is by all the other Evangelists rendered 〈 in non-Latin alphabet 〉 , is stronger then I. And therefore S. Chrysostom here interprets 〈 in non-Latin alphabet 〉 , before me, by 〈 in non-Latin alphabet 〉 , more excellent, more honorable. From this clear notion of 〈 in non-Latin alphabet 〉 precedent, for priority of dignity, will depend the just notion of 〈 in non-Latin alphabet 〉 , annexed thereto by the Causal 〈 in non-Latin alphabet 〉 for, as the proof of the former, and so somewhat different from it, or else it would be the proving of idem per idem, the same by its self. Thence it follows, that 〈 in non-Latin alphabet 〉 noting Christ's dignity above Johns, 〈 in non-Latin alphabet 〉 , must not be rendered in that sense, and so it remains, that it be referred to priority of time, 〈 in non-Latin alphabet 〉 , for (although he was born after me and not yet entered on his office, yet) he was before me, he had a being long, even infinitely before me. The only exception against this rendering of 〈 in non-Latin alphabet 〉 is that the word is of the Superlative degree, not of the Comparative. But that is easily answered, by remembering, that in the New Testament the degrees of comparison are promiscuously used, taken one for another, and that on occasion of the Hebrew idiom, which hath not those degrees of comparison, which other languages have. Thus is 〈 in non-Latin alphabet 〉 one used for 〈 in non-Latin alphabet 〉 first Lu. 24. 1. and others the like. And thus is 〈 in non-Latin alphabet 〉 first in the Superlative used for the comparative 〈 in non-Latin alphabet 〉 former, so 'tis evidently in this Gospel, c. 15. 18. 〈 in non-Latin alphabet 〉 , the world hated me before you: c. 20. 8. 〈 in non-Latin alphabet 〉 he that came first, signifies him that came before Peter v. 3. and so is taken for the Comparative 〈 in non-Latin alphabet 〉 . And so when Christ is called the 〈 in non-Latin alphabet 〉 , Col. 1. 15. literally the first-born of all the creation, it must be interpreted, as it is in the Nicene Creed, according to this notion of 〈 in non-Latin alphabet 〉 , be gotten of his father before the whole creation, or, as it follows v. 17. 〈 in non-Latin alphabet 〉 he is before all things. Thus is the word used sometimes in human Greek authors also, as 〈 in non-Latin alphabet 〉 in Aristophanes, before Darius: and that it must be so here appears by the conjunction of 〈 in non-Latin alphabet 〉 to it, which (as by being in the Genitive case, it is fit to be joined with a word of the comparative degree, so) by being of a single person, uncapable of distribution or plurality, cannot belong to a Superlative.

[ f] V. 29. The next day ] 〈 in non-Latin alphabet 〉 signifies here the day immediately following, not (according to the latitude of the Hebrew 〈 in non-Latin alphabet 〉 ) the morrow, that is, any part of the following time: For thus I conceive the whole series and course of this story in S. John is to be made up. As in the other Evangelists Mat. 3. 11. Mar. 1. 7. Lu. 3. 16. the testimonies of John the Baptist concerning Christ are set down, before Christ was particularly made known unto him, so now, the Spirit having visibly descended on him at his Baptism (as the same Evangelists agree in relating) this Evangelist farther mentions John Baptists subsequent testimonies of him, founded in that demonstration of the Spirit then descending on him. Such is that mentioned v. 15. where the Baptist saith, This was he that I speak of, This person on whom the Spirit so visibly descended after my baptizing of him, was he to whom my former obscurer testimonies belonged. And this seems to have been delivered by the Baptist at the time of Christ's absence in the wilderness 40 days, (set down by the other Evangelists ) and so all that second testimony, (mentioned v. 19. &c. to v. 28.) where of him he saith v. 26. 〈 in non-Latin alphabet 〉 , there stood among you one whom ye knew not, referring again to that time of Christ's being baptized of John, at which time he saw (that is, I conceive, John the Baptist saw) the Spirit descend upon him, Mat. 3. 16. and so again Mar. 1. 10. 〈 in non-Latin alphabet 〉 , John coming out of the water with him, from baptizing him, saw the heavens opened &c. noting this descent of the Spirit upon him to have been particularly seen by this Baptist, by which he was enabled thus to testify of him. This second testimony of Johns was caused by the Jews sending to him from Jerusalem, to know whether John were the Messias or no, and this still in the time of Christ's absence, and then 'tis added 〈 in non-Latin alphabet 〉 , the day after the return of those messengers, the day after this testimony, and answer of his to the Jews, Jesus came back from the desert to Jordan, where John was, and there John sees him, v. 29. and testifies again of him at large, v. 35. And the next day after this is the beginning of a new account, v. 35. and again 〈 in non-Latin alphabet 〉 v. 44. the next day is the second day of that new account, and then 'tis added distinctly, 〈 in non-Latin alphabet 〉 , c. 2. 1. on the third day.

[ g] V. 42. Brought him to Jesus ] What is here said of Andrew's and Peters coming to Christ, was sometime before their forsaking their trades, and following him in the other Gospels. For here the next day after Christ's returning from the wilderness to Jordan, John the Baptist is standing still ver. 3. 5. and two disciples with him, One of them was Andrew v. 40. John seeing Christ points to him in their hearing, and by so doing doth in a manner put them off from continuing with him, and fastens them on Christ, saying, Behold the Lamb of God, &c. v. 36. Andrew and the other (who very probably was John the writer of this Gospel, who therefore names the circumstances of the time of Day, ver. 40. and the very words that passed so punctually, but after this manner in other places conceals his name) go presently to Christ, and ask him where he abides, follow him thither, spend some time with him that evening, soon after that Andrew reveals this to Simon, and both of them together go to Christ, v. 42. As soon as Christ saw them, he told Simon, that his name was Simon, and that he was the son of Jonah or John, and that his name should be changed into a Syriac word, that signified a stone, that is 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 in Greek, noting that he should be built upon (or added to) Christ, superstructed on that great corner stone (in this building, the Church, which was now to be erected,) and in his choosing and sending out Apostles should be the first, 〈 in non-Latin alphabet 〉 Mat. 10. 2. Now of these three, Andrew and that other disciple (probably John ) and Peter, none did immediately join themselves to Christ, so as to accompany him as yet, but of this sort, the first that we find is Philip, v. 44. whom Christ calls (in his journey to Galilee ) to follow or go along with him (and therefore the 〈 in non-Latin alphabet 〉 the privilege of their first call belongs to him) He doth so, and then goes a little way off to Nathanael, and brings him to Christ, v. 43. and he is received by Christ to be a disciple also (whether chosen after to be one of the Apostles under the name of Bartholomew, who is mostly, and in the Gospels constantly, joined to Philip, and may be but the expression of Nathanael, by signifying him the son of Tholomee, as Simon is called Bar, i. e. son, of Jonah, or John, it is not certain, though that he was so, 'tis very probable by Joh. 21. 22. where Nathanael of Cana in Galilee is named with the rest of the disciples who were all Apostles.) After this Christ goes into Cana of Galilee to the marriage there, c. 2. he and his disciples with him v. 2. which notes that he had such constant followers; Then he and his disciples went to Capernaum, thence to Jerusalem at the Passover, v. 13. and there cast out the buyers and sellers out of the Temple. Then after the discourse with Nicodemus c. 3. Jesus and his disciples went into Judea, and continued there and baptized, v. 22. (that is, his disciples baptized, though he did not, ch. 4. 2. which signifies sure that he now had disciples) at which time 'tis said that John baptized in Aenon, v. 23. and some farther time it was before John was put in prison, for after this, 'tis said, as yet he was not, c. 3. 24. But when John was imprisoned, Mat. 4. 12. Mar. 1. 14. then again a second time Jesus goes into Galilee, Lu. 4. 14. and Joh. 4. 3. and there within a while walking by the sea of Galilee, he saw Simon and Andrew a fishing (as yet living in their vocation) Mat. 4. 18. Mar. 1. 16. and upon the great draught of fish, Peter at that time was so astonied, and Christ so revealed himself to them, that they all, Peter, Andrew, James, and John, left all, and followed him; But this clearly after all that was related in the three first, and part of the 4 ^t h chap. of this Gospel. By this ordering and marshalling the Evangelists in this particular, as the perplexities of the story will be a little cleared, so 'twill also appear, what ground there is for the asserting the 〈 in non-Latin alphabet 〉 or privilege of the first call to belong to S. Peter. All that can be said of him in that particular is his coming to Christ with Andrew, when Christ told him his name should be changed into Cephas, &c. But at that time Christ bad him not follow him, and after that 'tis clear he parted from him, and followed his trade some time, till Christ's second coming into Galilee, and till after Johns imprisonment, and if that which Christ then said to him (joined with his coming to, but not staying with him) should be thought sufficient to date his calling from thence, yet then are Andrew and that other disciple (most probably S. John the writer of this Gospel, who had the honor of the 〈 in non-Latin alphabet 〉 , the uppermost place next Christ at meals, lay with his head at Christ's bosom; see Note on Mat. 8. g.) in all reason to be resolved on, as the 〈 in non-Latin alphabet 〉 the first called, having gone to Christ's abode, and continued that evening with him, c. 1. 40. But if this be not sufficient to settle the 〈 in non-Latin alphabet 〉 in either of these, because they and S. Peter returned to their trades till after Johns imprisonment, then sure must it be placed somewhere else; for 'tis clear Christ had disciples before that, who baptized many, and 'tis clear of Philip that he followed Christ, as his inseparable attendant, and there is little reason to doubt it of Nathanael, and so in no respect can it be settled in S. Peter, who (yet farther) when he did forsake all and follow Christ, had three more Andrew and James and John which accompanied him in so doing.

CHAP. II.

1. AND the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there.

2. And both Jesus was called and his disciples to the marriage.

3. And when they wanted wine, the mother of Jesus [saith unto him, They want wine.]

[Paraphrase] 3. mentioned the want of wine to Christ as an occasion and season of revealing his power, by showing a miracle to all there present in supplying them.

4. Jesus saith unto her, Woman, [note a] what have I to do with thee? mine hour is not yet come.]

[Paraphrase] 4. But Christ repressed her, saying that this matter of his office to which he was sent by God, was a thing, wherein she, though his earthly parent, was not to interpose; Farther telling her that 'twas not yet seasonable for him to show forth his power unto all, intimating his purpose that he would do it more privately then by her words she appeared to design it.

5. His mother saith unto the servants, Whatsoever he saith unto you, do it. ]

[Paraphrase] 5. Whereupon, that none but the waiters might take notice of it (who knowing the wine was all spent, could not chose but know if any supply were made) she bids them be obedient to him, and without any noise, do what he should bid them.

6. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins a piece.]

[Paraphrase] 6. And there were there six vessels of stone, cisterns of a competent bigness, out of which they were wont to draw water for every man's use; These were set there to wash in, after the manner of the Jews, who constantly wash before meals. See note on Mar. 7. a.

7. Jesus saith unto them, Fill the water-pots with water. And they filled them up to the brim.

8. And he saith unto them, Draw out now, and bear unto the Governor of the feast. And they bear it.

9. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was (but the servants that drew the water, knew) the Governor of the feast called the bridegroom,

10. And saith unto him, [every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse, but thou hast kept the good wine until now.]

[Paraphrase] 10. It is the manner of men at feasts, to bring their guests the stronger, richer wines at the beginning, then that which is not so rich, but thou hast reserved the richest piece till the latter end of the feast.

11. This beginning of miracles did Jesus in Cana of Galilee, and [manifested forth his glory, and his disciples believed on him.]

[Paraphrase] 11. gave evidence of the presence of his divinity (see note on c. 1. b.) and accordingly his disciples believed on him, as the son of God.

12. After this he went down to Capernaum, he and his mother, and his brethren, and his disciples, and they continued there not many days.

13. And the Jews Passover was at hand, and Jesus went up to Jerusalem,

14. And found in the Temple those [that sold oxen, and sheep, and doves, and the changers of money sitting.]

[Paraphrase] 14. that set up a trade to sell sacrifices to them that came thither from far, and that returned money by way of exchange, (see note on Mat. 21. b.)

15. And when he had made a scourge of small cords, he drove them all out of the Temple,] and the sheep and the oxen, and poured out the changers money and overthrew their tables.

[Paraphrase] 15. And using no other weapon but only a whip of little cords, which he found there; he drave them all out of the Temple, no man making any resistance, (in like manner as he after did again Mat. 21. 12.)

16. And said unto them that sold doves, Take these things hence, make not [my Fathers house, an house of Merchandise.]

[Paraphrase] 16. the Temple set apart for God's peculiar presence and service, a shop of trade to buy and sell in it.

17. And his disciples [remembered that it was written, The zeal of thine house hath eaten me up.]

[Paraphrase] 17. interpreted that act of his, as an act of zeal, by which some malefactors were punished in the very fact, without legal process and condemnation among the Jews, and to that purpose called to mind that of the I salmist, Psal. 69. 9. The zeal of thy house hath fed or gnawed upon me, and the reproaches of them that reproached thee are fallen upon me, that is I am as tender of any dishonor done to thy house or thee, as if it were done to myself, see Rom. 15. 3. and so am stir'd up with zeal to vindicate it.

18. Then answered the Jews and said unto him, What sign showest thou us, seeing that thou doest these things?]

[Paraphrase] 18. Hereupon the Jews came and questioned him saying, What commission doest thou bring? what evidence of thy coming from God, or, what miracles dost thou do by which it may appear to us that thou art invested with such authority, as these acts of thine pretend to?

19. Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up.]

[Paraphrase] 19. Jesus said unto them, The sign that is to be shewn to you is this, that when you have put me to death, I now tell you, that I shall within three days rise again, see Mat. 12. 39.

20. Then said the Jews, Fourty and six years was this Temple in building, and wilt thou rear it up in three days?]

[Paraphrase] 20. This being said by him in a parabolical manner calling his body this temple; and the putting him to death, the destroying of this temple; and his resurrection, the rearing it again; they mistook his meaning and thought he had spoken of the Temple of Jerusalem (and laid it up as an accusation against him, Mat. 26. 61.) and argued against it, as an impossible thing for him to rebuild that in so small a time.

21. But he spake of the Temple of his body.]

[Paraphrase] 21. But the truth was, he spake of his bodies being killed, and rising again the third day, which after the manner of prophets he thus expressed, and mentioned this as the miracle by which his doctrine was to be confirmed.

22. When therefore he was risen from the dead, his disciples remembered that he had said this unto them, and they believed the Scripture, and the word which Jesus had said.]

[Paraphrase] 22. This speech of his the disciples called to mind after his resurrection, and upon that, added to many other completions of his own predictions, and the predictions of Scripture concerning him, they believed those prophecies as fulfilled in him, and believed his own words as agreeable thereto, and so resolved that he was the Messias.

23. Now when he was in Jerusalem at the Passoever, on the feast day, many believed in his name, when they saw the miracles which he did.]

[Paraphrase] 23. Many others did so also at Jerusalem when he came thither, and acknowledged the power by which he acted to be divine, being convinced thereof by the miracles which he did there at the time of the feast of the Passover and unleavened bread.

24. But Jesus did not commit himself unto them, because he knew all men.

25. And needed not that any should testify of man: for he knew what was in man.]

[Paraphrase] 24, 25. But Jesus knowing the secrets of men's hearts, and wanting no information concerning any man, (being able to dive into the inside of a man, into his very thoughts) consequently discerned what kind of belief this was in these men, how unlikely to bear any stress, to hold out in time of temptation, and his time of suffering being not yet come, he would not venture himself to the hazard of their inconstancy, and therefore did not so freely converse, as to abide and eat and drink with them.

Annotations on Chap. II.

[ a] V. 4. What have I to do with thee [It is not easy to resolve what is the importance of this speech of Christ to his mother, 〈 in non-Latin alphabet 〉 ; What have I to do with thee? yet by the next verse, which tells us what Mary did upon it, (viz. spake to the attendants, that they should do whatsoever Christ bad them) 'tis clear that she did not conclude from his speech, that he would not make use of his power to help them to wine, but directly the contrary, that she believed that he would. And 'tis clear by ver. 7. that Christ immediately goes about it, bids them fill the water-pots of water, and immediately turns it into wine. By this 'tis manifest that the meaning of Christ's speech must not be, that his time of working miracles was not yet come, but either that it was not yet the fittest point of time to do this particular miracle, but 'twould be more fit, because more beneficial. when the wine was quite spent, or else that 'twas not yet his time to do his miracles so openly and publicly, as Mary seemed to believe (and his kindred after insist on, c. 7. 4) but Christ frequently provides against (for what reasons, see Mat. 8. b.) To this latter the circumstances of the Context considered all together do most incline, And accordingly the result is, that though he meant to work this miracle, yet he would do it more privately, so as it should appear to none of the Guests, or to the Bridegroom, or to the Ruler of the feast, but only to the waiters and his own disciples and mother, that came along with him. This is manifest by the event; for ver. 9. the 〈 in non-Latin alphabet 〉 the manager, or orderer, of the feast knew it not, but only they that drew the water, that is, the waiters; nor is there any farther public notice taken of the miracle, but only that the Evangelist mentions it, as a beginning or praeludium of of his 〈 in non-Latin alphabet 〉 signs, or wonders, v. 11. by which by little and little he made himself known to the world, and manifested his glory, that is, made it appear that the Godhead dwelt in him, but this not to all, but his disciples, of whom peculiarly 'tis added, that they believed on him. As for that form of speech 〈 in non-Latin alphabet 〉 , it is only a form of repressing (as much as 〈 in non-Latin alphabet 〉 let alone, with which 'tis joined Mar. 1. 24.) and so is used 2 Sam. 19. 22. Mat. 8. 29. Mar. 5. 7. Lu. 8. 28. to express dislike to the proposal, in the first, In the rest, to desire him to let them alone, not to meddle with them. And accordingly it here signifies Christ's dislike of Mary's proposal, which was (without any care of secrecy) publicly to supply them with wine, now it was wanting. Which manner of doing it Christ dislikes & gives his reason for it, 〈 in non-Latin alphabet 〉 'twas not yet fit to do his miracles so publicly. The truth of this interpretation, by which 'tis granted that Christ did not say, that it was not his season to do the miracle (but only not to do it so publicly) is so convincing, that Gregory Nyssene, rather then he would grant the meaning of it to be, that his time of doing any miracle was not yet come, thought himself obliged to read the latter part of the verse by way of interrogation also, Is not my hour yet come? and to interpret it thus, Am not I yet of age to be master of my own actions? wilt thou rule me now at this age still? But there is no need of this altering the punctation, Justin Martyr, or the Author of the Quaest. and Answ. ad Ortho. would have it rendered thus literally, What is it to me and thee? that is, the care of providing wine belongs not to thee and me, p. 136. But the first interpretation is most satisfactory, and beyond exception.

CHAP. III.

1. THere was a man of the Pharisees named Nicodemus, [a Ruler of the Jews.]

[Paraphrase] 1. one of the Jewish Sanhedrim.

2. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him.]

[Paraphrase] 2. Who durst not be seen or known to come to. Jesus and therefore did it by night, c. 7. 50. and 19. 9. and said unto him, Master we are convinced that thou art sent by God to teach and instruct us in his way, for this thy miracles testify, which could not be done without God's special hand, and would never be allowed by God to confirm falsities.

3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.]

[Paraphrase] 3. Jesus willing to undeceive him, and that he might not flatter himself, that the acknowledging of him to be the Messias, or sent from God, would be sufficient, without the undertaking his service, owning and confessing of him (in despite of all fear of men) without being his proselyte, and forsaking his former course, tells him positively, that unless he would be born again, which is a phrase to denote a proselyte of Christ, and when occasion required, forsake all for Christ's sake, even his former course of life, and dignity in the Jewish state, (contrary to his coming to him by night, and acknowledging him secretly) he should not see the kingdom of God, be a Christian here (which is a privilege of a greater height, then that of being a Jew, or a member of their Sanhedrim) or a Saint hereafter.

4. Nicodemus saith unto him, How can a man be born when he is old? can be enter the second time into his mothers womb and be born?]

[Paraphrase] 4. Nicodemus attending only to the literal sound, not sense of Christ's words, asks how a man of full years can again be born.

5. Jesus answered, Verily, verily, I say unto thee, Except a man be [note a] born of water and of the Spirit, he cannot enter into the kingdom of God.]

[Paraphrase] 5. Jesus answers him, Except a man be received as a proselyte, and that not of an ordinary sort, such as are among you Jews, but a Christian proselyte, such as are received by Baptism in the Christian Church, so as to undertake the law of Christ, and renounce his former (whether heathen, or) Jewish course, the first expressed by being washed in water, the ceremony of the Jews proselytisme, (now also made use of by Christ) by which a man was said by the Jews to be new born, and accordingly so here in an high degree; the second by being born of the Spirit, entering on a new pure spiritual life, and not only passing under those external washings (agreeable unto which it was, that Christ's disciples were admitted not only by water, as John's and the Jews proselytes were, but by the holy Ghost's descending upon them, see note on Act. 1. a) he cannot enter &c.

6. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit.

[Paraphrase] 6. The actions of a natural man, which hath none of this new Christian birth, that hath not thus given himself up to a Christian lfe, will be but natural actions, at least but external purifications, restraints of sin in the outward part. But the actions of a spiritual person, thus born anew from that higher principle, a proselyte of Christ's, they will be spiritual, purifications of the very spirit.

7. Marvail not that I said unto thee, Ye must be born again.]

[Paraphrase] 7. And therefore you are not to wonder that I tell you of the necessity of this new birth, undertaking this new course, and forsaking the former, nor to think there is nothing in it, because 'tis not visible to your eyes: Many things have great force in them, whose beginnings are not visible to the eye, or at all known by men.

8. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: So is everyone that is born of the Spirit.]

[Paraphrase] 8. As for example; the wind which, though nobody knows from what part precisely it comes, what beginning it hath, and how produced, and when it riseth, or what becomes of it when it ceaseth, yet hath most discernible effects, comes with a great force and noise (which is evidence enough, that there is such a thing) is heard by all men: And so is it in this matter, He that is born anew, that undertakes to be a proselyte of Christ, he by the Spirit of God, and those influences that are conveyed to him from Christ, is able to do wonderful things, is discernibly another kind of man then he was before, and so his new birth is, and must be, seen by the fruits and growth &c. discernible to himself and others, though the beginnings or source, or means of conveying this unto him be undiscernible. See Mar. 4. 26.

9. Nicodemus answered and said unto him, How can these things be?]

[Paraphrase] 9. Nicodemus still continued ignorant of the meaning and possibility of the truth of what Christ said, and therefore still questioned how this could be?

10. Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?]

[Paraphrase] 10. To which Jesus answered, This that I say of new birth in baptism, being not only agreeable to, but perfectly a piece of your doctrine about proselytes, tis strange that thou being a learned Jew, a Pharisee, and Master in Israel, shouldst not understand it: see Mat. 3. a. and John. 13. b.

11. Verily, verily I say unto thee, [We speak that we do know, and testify that we have seen, and ye receive not our testimony.]

[Paraphrase] 11. The things that thou so wonderest at, and wilt not believe, I have perfect knowledge of, and assure you of the truth of them, but the Jews will not believe me.

12. If I have told you earthly things, and ye believe not, how shall you believe, if I tell you of heavenly things?]

[Paraphrase] 12. Your not believing or understanding (v. 9.) those things that are ordinary in the Jewish law, (see v. 31.) is an argument, that things of an higher nature will not be received by you.

13. And no man hath ascended up to heaven, but he that came down from heaven, even the son of man which is in heaven.]

[Paraphrase] 13. As if I shall tell you that I am to ascend up to heaven, and from thence demonstrate to you that I came down from heaven, and am the very Messias, the eternal son of God, that am n • w a man.

14. And as Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up,

15. That whosoever believeth in him should not perish, but have everlasting life.]

[Paraphrase] 14, 15. And again that I am to be lifted up on the Cross, and thereby to fulfill what was typified by Moses's lifting up the brazen serpent, and that this is the way, by which I mean to bring all that believe in me to everlasting life, as all that looked on the brazen serpent were cured of whatsoever diseases.

16. For God so loved the world, that he gave his only begotten son, that whosoever believeth on him, should not perish, but have everlasting life.]

[Paraphrase] 16. For herein hath God's unspeakable love been expressed to all mankind, that he hath sent his eternal son to assume our nature, and to teach and give examples of holy life, and at last to die for them, and rise again, and ascend to heaven, all on this one design, that every person in the world, that shall receive and obey him, shall be rescued from eternal death, and then made partaker of eternal life.

17. For God sent not his son into the world to condemn the world, but that the world through him might be saved.]

[Paraphrase] 17. For this my mission from God my Father was designed all in mercy and charity, not to punish or condemn any man, but on purpose that all men might be rescued from punishment.

18. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of the only begotten son of God.]

[Paraphrase] 18. He that receiveth and obeyeth me, is by me secured, that he shall escape all punishment, only he that rejecteth me is certainly condemned, (by the purport of that very covenant, of which mercy to believers is the principal part, all others being absolutely excluded) for that great sin of refusing of Christ now sent to him, as having not embraced that only remedy, the only son of God now offered to him.

19. And this is the condemnation, that light is come into the world, and men loved darkness, rather then light, because their deeds were evil.]

[Paraphrase] 19. And this is it that will aggravate your sin and punishment, that when God made such provision for you, when Christ came to enlighten and take men off from all their former evil courses, they were so besotted to their own sinful ways, that they chose rather to continue in them, then to be reformed and purified by Christ, or but so much as to be taught their duty by him.

20. For everyone that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.]

[Paraphrase] 20. But as he that fears coming into the light, 'tis certain he hath somewhat to conceal, and that he hath not a mind to part with it, So the refusing to come and be instructed in the knowledge of his duty by me, is an evidence that that man is a wicked man, and means to continue so, who cannot venture his actions in the light, for fear they be found faulty, and he engaged to reform them.

21. But he that doth the truth, cometh to the light, that his deeds may be made manifest, that they are wrought in God.]

[Paraphrase] 21. Whereas he that lives a justifyable life, or resolves to amend what is amiss, a sincere, upright person, will be glad of a director, will come cheerfully to be put in the way of strictest duty, and venture to have his actions judged of whether they be right or no, which is an argument that what he doth he doth in the fear of God, and with a good conscience.

22. After these things came Jesus and his disciples into the land of Judea, and there he tarried with them, [and baptized.]

[Paraphrase] 22. and receiving those that believed on him, baptized them.

23. And John also was baptizing in Aenon near to Salem, [because there was much water there, and they came and were baptized.

[Paraphrase] 23. a place chosen by him as commodious to that purpose by reason of the pools of water, and thither the people came, and were baptized of him there.

24. For John was not yet cast into prison.

25. Then there arose a question between some of John's disciples, and the Jews about [purifying.]

[Paraphrase] 25. his receiving of proselytes, and using the ceremony of baptism, on which occasion mention was made of Christ's using the same ceremony.

26. And they came unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come unto him.]

[Paraphrase] 26. Hereupon they come and tell John, that Christ (describing him to him) receiveth proselytes with this ceremony, and there is a great recourse to him.

27. John answered and said, [A man can receive nothing, except it be given him from heaven.]

[Paraphrase] 27. I can do no more then I have commission from God to do, and that commission doth not equal me to him.

28. Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent before him.]

[Paraphrase] 28. And therefore you cannot but remember that I always said of myself, that I am not the Messias, but only his harbinger.

29. [note b] He that hath the bride is the bridegroom, but the friend of the bridegroom which standeth and heareth him, rejoiceth greatly, because of the bridegrooms voice: This my joy therefore is fulfilled.]

[Paraphrase] 29. When the bridegroom hath the bride in secret conference, to consummate the marriage, and the friend of the bridegroom hearkens at the door, to hear whether all succeed well or no, if the bridegrom signify (by some form of speech, that was usual to that purpose) that all succeeds prosperously, then that friend rejoices exceedingly, and thus is it with me in my attendance on Christ at this time.

30. He must increase, but I must decrease.]

[Paraphrase] 30. And of him I shall farther foretell you, that he shall increase daily in splendor and fame, and I proportionably decrease.

31. He that cometh from above is above all: he that is of the earth is earthly, and speaketh of the earth, he that cometh from heaven is above all.]

[Paraphrase] 31. And it is all reason that it should be so. For he cometh from heaven, and so must needs be superior to all such as I, who am an earthly man, having my original from the earth, made up or compounded of earth, and therefore what I say or do, is but of an earthy, but what he, of a much higher original, my baptizing is but like the rest of your Jewish baptisms (see v. 12.) only with water, but his with the holy Ghost also.

32. And what he hath seen and heard, that he testifieth, and no man receiveth his testimony.]

[Paraphrase] 32. And the thing which he teacheth he knows to be true, having received it from his Father, but the multitude of men in the world receive not his testimony, believe not that he is sent from God.

33. He that hath received his testimony, hath set to his seal, that God is true.]

[Paraphrase] 33. He that doth receive it doth in effect no more but bear witness unto, and acknowledge the veracity of God himself, it being as impossible that one so sent from God as Christ, should lie, as that God should lie himself.

34. For he whom God hath sent, speaketh the words of God: for God giveth not the Spirit by measure unto him. ]

[Paraphrase] 34. The former prophets had the Spirit in a limited measure bestowed on them by God, to go on such or such an errand, on which God sent them, and 'tis therefore [Thus saith the Lord] to all their prophecies, But on Christ the Spirit descended once for all, and commanded belief of all that he should say.

35. The Father loveth the Son, and hath given all things into his hand.]

[Paraphrase] 35. Christ is the well-beloved of his Father, and by him God hath revealed to us all things fit to reveal, see Mat. 3. 17. And therefore

36. He that believeth on the Son hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him.]

[Paraphrase] 36. Whosoever gives up his faith and obedience to him is in a course which will bring him to all felicity eternally, and on the contrary he that stands out contumaciously against his doctrine, continues immutably and inevitably under the wrath of God, due to him both for his former sins, and this addition of his standing out against this powerful method of God's for the recalling him.

Annotations on Chap. III.

[ a] V. 5. Born of water ] The nature of Proselytes among the Jews, and the difference of them hath been spoken of (Note on Mat. 23. d.) and also the manner of initiating them by washing or Baptism (Note on Mat. 3. a.) as also their putting off all their former relations of kindred, and consanguinity, and so being as it were new-born (Note on Mat. 19. 28. d.) From hence it is that at the receiving of Christian religion, which is the nobler Proselytisme, and hath in the ceremony of initiation, not only the washing in water, but also the baptism of the Spirit too, that is, the communication of that Spirit of Christ in some measure that descended on the Apostles, Act. 2. a. man is here said by Christ to be born anew of water and the holy Ghost; And when Nicodemus a learned Jew, and a Master among them, seems to be ignorant, and wonders how this can be, and asks this gross question to that first part of it, how one that is of age can be born again, Christ wonders at him v. 10. intimating that this is the very doctrine of Proselytisme, which no knowing Jew can be ignorant of, to wit, that he is to be washed and circumcised, and being so, is by the Jews counted as one recens natus, new born, brought forth by another mother, so that he who was kin to him before, is now no longer kin to him. This 〈 in non-Latin alphabet 〉 washing of regeneration, Tit. 3. 5. is in effect a being new born, and he that so follows Christ in this regeneration, or new birth, Mat. 19. 28. (if that be the right punctation) he leaves brothers and sisters, father and mother, wife and children, v. 29. and Mar. 10. 29. and Lu. 18. 29. And to the same purpose belongs that which follows v. 11, 12. intimating that speech of Christ, which Nicodemus so little understood, of being born anew of water, to have been a thing ordinarily seen and known among the Jews, 〈 in non-Latin alphabet 〉 , an ordinary, inferior earthly thing, in comparison with the 〈 in non-Latin alphabet 〉 those higher celestial doctrines (so much more contrary to the Jewish customs and laws) that should be revealed, and to the baptizing with the holy Ghost, of which also he here speaks, referring still to this custom of Proselytes among the Jews, which is here accommodated to the receiving of Christian religion, entering into his discipleship.

[ b] V. 29. He that hath the bride ] Among the Jews in their rites of Espousalls, there is frequent mention of 〈 in non-Latin alphabet 〉 , a place where, under a covering, it was usual for the bridegroom to discourse familiarly but privately with his spouse, whereby their affections might be more knit one to another (in order to marriage) which were not supposed to be so, till the bridegroom came cheerfully out of that Chuppah. To this doth David refer Psal. 19. 5. speaking of the Sun, which as a bridegroom comes forth rejoicing 〈 in non-Latin alphabet 〉 from the Chuppah. This custom is now still observed among the Jews (as in Germany 'tis affirmed) either before the Synanagogue in a square place covered over, or, where there is no Synagogue, they throw a garment over the bridegroom and the bride, and that serves the turn. See Paulus Fagius Exeg. in Gen. 4. Whilst now the bridegroom thus talks with the bride, the bridegrooms friends, that is the 〈 in non-Latin alphabet 〉 or pronubi (as in Talmud tit. Sanhedrin, speaking of friends, the example of such there mentioned, is 〈 in non-Latin alphabet 〉 as the 〈 in non-Latin alphabet 〉 ) use to stand at the door (agreeable to which is that of Julius Pollux, 〈 in non-Latin alphabet 〉 , one of the bridegrooms friends is called the door-keeper, 〈 in non-Latin alphabet 〉 , he that stands at the door, &c.) and hearken whether all do succeed well or no, and when they hear the voice of joy, which is an intimation from the bridegroom that all is well, (which Nonnus calls, 〈 in non-Latin alphabet 〉 , that is, a familiar language, some form of kindness or familiarity) then they rejoice, and so celebrate this news. See Elias Levita in Tishbi, in the word 〈 in non-Latin alphabet 〉 . Of these 〈 in non-Latin alphabet 〉 or pronubi, it is farther observable out of the Greek Liturgies (in the Euchologie, 〈 in non-Latin alphabet 〉 .) that they are used as Mediators between the bridegroom and his bride, and help to make the league between them, (and therefore in the office of marriage, speaking of one of those, 〈 in non-Latin alphabet 〉 , he takes the man's ring, and gives it to the woman, and the woman's in like manner to the man, and the title that is there bestowed on him is 〈 in non-Latin alphabet 〉 , and otherwhere (by a corrupt barbarous word fetched from the Latin compar ) 〈 in non-Latin alphabet 〉 , as here, the friend of the bridegroom, and Mat. 9. 〈 in non-Latin alphabet 〉 , an officer used in those Espousalls, and defined by Simeon Thessalonicensis to be 〈 in non-Latin alphabet 〉 , the undertaker for chastity and kindness betwixt the couple, 〈 in non-Latin alphabet 〉 , one that instructs them in the marriage-duties of love and concord, and is as it were the Susceptor in marriage, as the Godfather is in Baptism, and so publicly promises for the bridegroom before the Church.

CHAP. IV.

1. WHen therefore [the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples] then John,

[Paraphrase] 1. Christ knew that the Pharisees heard of his receiving more proselytes by that ceremony of baptism or washing.

2. Though Jesus himself baptized not, but his disciples,

3. He left Judea] and departed again into Galilee.

[Paraphrase] 3. Considering the danger that this might bring upon him from the Sanhedrim of the Jews, it being not yet the fit season for him to leave the world, till he had farther disseminated his doctrine, he left Judea for a time.

4. And he must needs go through Samaria.]

[Paraphrase] 4. And Samaria was in his way.

5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.

6. Now Jacob's well was there: Jesus therefore being wearied with his journey, sat [note a] thus on the well: and it was about the sixth hour.]

[Paraphrase] 6. In this place was the well which Jacob once digged, on which occasion Jesus being weary of travail sat down close by it on the ground, and it was about twelve of the clock, mid-day.

7. There cometh a woman of Samaria to draw water, Jesus saith unto her, Give me to drink.

8. For his disciples were gone away unto the city to buy meat.

9. Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no [dealings] with the Samaritans.

[Paraphrase] 9. commerce or communication of familiarity

10. Jesus answered and said unto her, If thou knewest [the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldst have asked of him, and he would have given thee [note b] living water.]

[Paraphrase] 10. what a mercy & bounty of God is now designed thee, and who it is that made that request to thee, on purpose that thou mightest be partaker of a far greater gift, thou wouldst not have startled at this request, but have made advantage of it to ask, and he would certainly have given thee that fountain-water, of a divine special quality, which would have yielded thee eternal life.

11. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep, from whence then hast thou that living water?

12. Art thou greater then [our father Jacob,] which gave us the well, and drank' thereof himself, and his children, and his cattle?

[Paraphrase] 12. Jacob, from whom we Samaritans profess to receive our religion (and therefore refuse to go up to Jerusalem, which Moses, later then he, commanded.)

13. Jesus answered and said unto her, [Whosoever drinketh of this water, shall thirst again,]

[Paraphrase] 12. It is the nature of this ordinary water to quench thirst for a small time, but then constantly that thirst within a small time returns again, and so there is continual need of supply,

14. But whosoever drinketh of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life.]

[Paraphrase] 14. But that which I mean by water, and which upon thy bare petition I am ready to give thee, v. 10. will so refresh, that he shall never thirst again that drinketh of it, It shall be within himself a perpetually flowing fountain that of its own accord shall yield him daily refreshment here, and never cease till it end in everlasting life and bliss.

15. The woman] saith unto him, Sir, give me this water, that I thirst not, neither come hitherto draw.

[Paraphrase] 15. As yet the woman understood not his meaning, but applying it grossly to corporal thirst, she

16. Jesus] saith unto her, Go call thy husband, and come hither.

[Paraphrase] 16. And therefore to work more sense in her, Jesus meaning to give her knowledge in some degree that he was the Messias, by discovering some acts and evidences of his omniscience,

17. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband.

18. For thou hast had five husbands, and he whom thou now hast, is not thine husband: in that saidst thou truly.

19. The woman saith unto him, Sir, I perceive [thou art a prophet.]

[Paraphrase] 19. thou canst reveal the secrets of ones life, hast prophetic knowledge, If so, then I pray tell me, or satisfy me in this difficulty.

22. Our Fathers worshipped in this mountain, and ye say, that in Jerusalem is the place where men ought to worship.]

[Paraphrase] 20. Jacob and the Patriarchs before the law (whose successors the Samaritans pretended to be, and so pleaded a greater antiquity for their schism, then the Jews had for their true worship, but this falsely, being indeed Assyrians, transplanted by Shalmaneser into the cities of Samaria, when the tribe of Ephraim and the rest of the kingdom of Israel, which inhabited there, were by him carried into Assyria, 2 Kin. 17. 24.) worshipped in mount Ephraim at Shiloh, in the country of Samaria, where anciently the tabernacle and the ark of God were, long before the building of the temple at Jerusalem; And yet ye Jews say that 'tis not lawful to perform the solemn worship of God in any place but Jerusalem.

21. Jesus saith unto her, Woman, believe me, the hour cometh when [ye shall neither in this mountain, nor yet at Jerusalem worship the Father.]

[Paraphrase] 21. the worship of God shall be so far from being confined to this place, that it shall not be confined to Jerusalem itself, nay a desolation shall shortly overwhelm both.

22. Ye worship ye know not what, we know what we worship: for salvation is of the Jews.

[Paraphrase] 22. Ye worship the God of the land, 2 Kin. 17. 26. without any knowledge who that is, and your own God's with him, We Jews worship the eternal God of heaven, who hath revealed himself to us, For the special revelations of God, beyond that which other nations enjoy, belong to the Jews, and so all manner of advantages toward our eternal good.

23. But the hour cometh and now is, when the true worshippers shall worship the Father in spirit and in truth: For the Father seeketh such to worship him.]

[Paraphrase] 23. But now the time of Reformation approacheth, and God will be worshipped and obeyed neither in the Judaical rites, (which are oft called carnal, and consisted in external performances) nor according to the Samaritan false worship, who worshipped their own idols together with God. 2 Kin. 17. but in a pure spiritual manner extending to the very heart, and such as was typified by those shadows; and the son of God now comes to draw all men to this way of worship, to the Christian from the Judaical or Samaritan way. See note on Lu. 9. d.

24. God is a Spirit, and [they that worship him, must worship him in spirit and in truth.]

[Paraphrase] 24. is especially delighted with the Christian worship, which is taught to join the soul with the external performances, and to worship the true God now revealed by Christ, after that manner, wherein Christ reveals him.

25. The woman saith unto him, [I know that Messias cometh, which is called Christ, when he is come, he will tell us all things.]

[Paraphrase] 25. This reformation thou talkest of, we know shall be wrought when the Messias or Christ comes, and him we do expect.

26. Jesus saith unto her, [I that speak unto thee am he. ]

[Paraphrase] 26. I am that Messias.

27. And upon this came his disciples, and marveled that he talked with the woman; yet no man said, What seekest thou, or, Why talkest thou with her?]

[Paraphrase] 27. As he said this, the disciples came back from the city, v. 8. and thought it strange that he should thus discourse with this woman, yet no man was so curious as to ask him the reason, or require of him an account of this action.

28. The woman then left her water-pot, and went away into the city, and saith to the men.

29. Come see a man which told me [all things that ever I did: Is not this the Christ?]

[Paraphrase] 29. many things of my life, which were so secret, that it is not imaginable how he should know them, were he not the Messias.

30. Then [they] went out of the city, and came unto him.

[Paraphrase] 30. the people of Sychar

31. In the mean while his disciples [note c] prayed him, saying, Master, eat.

32. But he said unto them, [I have meat to eat that ye know not of.]

[Paraphrase] 32. I have somewhat to do more valuable to me, then eating.

33. Therefore said the disciples one to another, Hath any man brought him ought to eat?

34. Jesus saith unto them, [My meat is to do the will of him that sent me, and to finish his work.]

[Paraphrase] 34. My doing the office for which I was sent, is as pleasant and more necessary to me, then meat or drink.

35. Say not ye, There are four months, and then cometh harvest? Behold I say unto you, lift up your eyes, and look on the fields; for they are white already to harvest.]

[Paraphrase] 35. 'It is not with my harvest as 'tis with that in the fields, four months yet to that time, Consider and ye shall see the great inclinations and forwardness of men to receive the Gospel, if it may be preached unto them.

36. And he that reapeth receiveth wages, and gathereth fruit unto life eternal; that both he that soweth, and he that reapeth may rejoice together.]

[Paraphrase] 36. And they that will but go out, and preach to them, shall receive reward for their pains, and by converting others advantage themselves eternally, and come to reap the fruits of all that seed, that the prophets &c. from all time have sowed.

37. And herein is that saying true, One soweth and another reapeth.]

[Paraphrase] 37. So that to this may the proverb be applied, One soweth &c. that is, the prophets sowed this seed of the Gospel, in foretelling Christ's coming, and the Apostles they reap the harvest of converts to him.

38. I have sent you to reap that whereon ye bestowed no labor; other men labored, and ye are entered into their labors.]

[Paraphrase] 38. The prophets have so prepared men's hearts to receive the Gospel, that there needs very little pains of yours, you may at first preaching of the Gospel reap a whole harvest of proselytes.

39. And many of the Samaritans of that city believed on him, for the saying of the woman which testified, [He told me all that ever I did.]

[Paraphrase] 39. He told me the secrets of my life, which he being a stranger could not know, if he were a mere man.

40. So when the Samaritans were come unto him, they besought him that he would tarry with them, [and he abode there two days.]

[Paraphrase] 40. And though Mat. 10. 5. he forbad his disciples at that time to go into any city of the Samaritans, (that they might make the Jews see they were his peculiar care at that time) yet to show that the Gospel was not their enclosure, he now himself stays with the Samaritans two days, and preacheth the Gospel to them.

41. And many more believed [because of his own words.]

[Paraphrase] 41. upon what they heard from him themselves.

42. And said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the [Christ, the Savior of the world.]

[Paraphrase] 42. Messias that was to come to redeem the world.

43. Now after two days he departed thence, and [went into Galilee.

44. For Jesus himself testified, that a prophet hath no honor in his own country.]

[Paraphrase] 43, 44. went to Galilee, avoiding or passing another way, not by Nazareth, the place of his education, because, according to the proverb, he expected no reception there, he went another way, not by the lake of Genesareth, but by Thabor and Carmel toward Cana, where he had wrought his first miracle.

45. Then when he was come into Galilee, the Galileans received him, having seen all the things that he did at Jerusalem at the feast, for they also went unto the feast.]

[Paraphrase] 45. And upon this second coming of his among the Galileans, they having, since he was there last, seen what miracles he had done at Jerusalem, at the feast of the passover, c. 2. 14. they thereupon gave him a very kind reception (and after the cure of the courtiers son which follows here, teaching publicly in the Synagogues of Galilee he was glorified of all, Lu. 4. 15.)

46. So Jesus came again into Cana of Galilee, where he made the water wine, and there was a certain [note d] noble man, whose son was sick at Capernaum,

47. When he heard that Jesus was come out of Judea into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death.

48. Then said Jesus unto him, [Except ye see signs and wonders, ye will not believe.]

[Paraphrase] 48. I perceive there is need of doing miracles among you, to work faith in you, This weakness therefore of yours I will indulge to.

49. The noble man saith unto him, Sir, come down ere my child die.

50. Jesus saith unto him, Go thy way, thy son [liveth.] And the man believed the word that Jesus had spoken unto him, and went his way.

[Paraphrase] 50. is recovered, see v. 52, and 53.

51. And as he was now going down, his servants met him, and told him, saying, Thy son [liveth.]

[Paraphrase] 51. is recovered.

52. Then inquired he of them the hour when he began to amend; and they said unto him, Yesterday at the seventh hour the fever left him.

53. So the father knew that it was at the same hour in the which Jesus said unto him; Thy son liveth, and himself believed and his whole house.

54. This is again the second miracle that Jesus [did,] when he was come out of Judea into Galilee.

[Paraphrase] 54. did in Cana, as he had done one before, Joh. 2. 8. (having done many betwixt these in other places at Jerusalem, and in Judea, c. 3. 2.)

Annotations on Chap. IV.

[ a] V. 6. Thus ] The word 〈 in non-Latin alphabet 〉 thus is by Theophylact interpreted 〈 in non-Latin alphabet 〉 , simply, after any manner, not on a seat, without any provision made for sitting, upon the ground. And if so, then 〈 in non-Latin alphabet 〉 must not be on, but by, or near, the well, as 〈 in non-Latin alphabet 〉 Gen. 16. 7. is at, or by, the spring of water.

[ b] V. 10. Living water ] The Hebrews express a fountain of water springing or bu • ling up continually by the phrase 〈 in non-Latin alphabet 〉 Gen. 29. 19. living waters, and the Greek render that either literally by 〈 in non-Latin alphabet 〉 living water, or else by 〈 in non-Latin alphabet 〉 , springing, or leaping, water, that springing of waters out of the earth being a kind of imitation or resemblance of life. This fountain or spring-water, being of all other the purest, is here set to denote that great mercy and grace of God in the hands or disposal of Christ c. 3. 35. that 〈 in non-Latin alphabet 〉 v. 10. gift of God, which he had to give her back again by way of reward for any kindness of hers to him. And thus Christ himself was promised in the Old Testament to be given in the notion of a fountain Isa. 12. 3. Psal. 68. 26.

[ c] V. 31. Prayed him ] The Hebrew 〈 in non-Latin alphabet 〉 signifies two things, to question, and to request, or pray. And the Greek translators use one of these for the other Psal. 122. 6. instead of Pray for the peace, &c. 〈 in non-Latin alphabet 〉 inquire, or ask, after, &c. So here 〈 in non-Latin alphabet 〉 , the disciples asked, for, they entreated, desired, and v. 40. the Samaritans 〈 in non-Latin alphabet 〉 ▪ &c. asked, that is, besought, him to stay. So Mat. 15. 23. 〈 in non-Latin alphabet 〉 they (not asked, but) besought him, saying, dismiss her, or do what she desires of thee (as appears by Christ's answer rendr • ng a reason why he did it not presently, v. 24, 26.) So Act. 13. 36. 〈 in non-Latin alphabet 〉 desired them to go out, and c. 23. 20. 〈 in non-Latin alphabet 〉 to desire thee, and 2. Thess. 2. 1. 〈 in non-Latin alphabet 〉 we beseech you brethren. So Joh. 17. 9. 〈 in non-Latin alphabet 〉 , I pray not for the world, and v. 15. 〈 in non-Latin alphabet 〉 I pray not, and v. 20. So c. 16. 26. 〈 in non-Latin alphabet 〉 , that I will pray, though v. 30. it be used in the other sense, for asking questions.

[ d] V. 46. Noble man ] The 〈 in non-Latin alphabet 〉 here signifies an officer of the Kings, one that had some place at the court of Herodes Antipas, who was then the Tetrarch of Galilee, S. Jerome renders it Palatinus. The Latin interpreter reads regulus, by a mistake reading 〈 in non-Latin alphabet 〉 ; see Casaub. ad Baron. p. 210.

CHAP. V.

1. AFter this there was a feast of the Jews, and Jesus went up to Jerusalem.

2. Now there is at Jerusalem [ [note a] by the sheep- market a pool, which is called in the Hebrew tongue Bethesda,] having five porches.

[Paraphrase] 2. on, or by the pool where the sacrifices are wont to be washed, an house, or building, or place, surnamed 〈 in non-Latin alphabet 〉 an house of mercy, because the sick lay there to be cured.

3. In these lay a great multitude of impotent folk, blind, halt, withered, waiting for [the moving of the water.]

[Paraphrase] 3. a time of advantage to go into the water, which had this healing force in it but at certain times, and when it had been newly troubled; See note a.

4. For an Angel] went down into the pool at a certain season, and troubled the water, whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had.

[Paraphrase] 4. For an angel, or, as it may be probably supposed, an officer for that purpose, (see note on Act. 12. d. and here note a.)

5. And a certain man was there, which had an infirmity thirty and eight years.

6. When Jesus saw him lie, and knew that he had [been now a long time in that case, ] he saith unto him, Wilt thou be made whole?

[Paraphrase] 6. had a tedious chronical sickness of it,

7. The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool, but while I am coming, another steppeth down before me.

8. Jesus saith unto him, Rise, take up thy bed, and walk.

9. And immediately the man was made whole, and took up his bed and walked: and on the same day was the Sabbath.

10. The Jews therefore said unto him that was cured, It is the Sabbath day, [it is not lawful for thee to carry thy bed.]

[Paraphrase] 10. the carrying of thy bed is the carrying of a burden, and that a labor contrary to the Sabbatick rest, and therefore unlawful to be done by thee.

11. He answered them, He that made me whole, the same said unto me, Take up thy bed and walk.

12. Then asked they him, What man is he that said unto thee, Take up thy bed and walk?

13. And he that was healed wist not who it was, [for Jesus had conveyed himself away, a multitude being in that place.]

[Paraphrase] 13. For by reason of the great multitude that was there at the time, Jesus had opportunity to depart from among them, without any man's taking notice of it.

14. Afterward Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole: sin no more lest a worse thing come unto thee.]

[Paraphrase] 14. The cure that was lately wrought upon thee thou knew'st not by whom, must oblige thee to an upright reformation of life, or else thou art to expect more fearful judgments then that disease was.

15. The man departed, and told the Jews, that it was Jesus, which had made him whole.

16. And therefore did the Jews persecute Jesus, and sought to slay him, because he had [done these things] on the Sabbath day.

[Paraphrase] 16. both wrought a cure (which they thought unlawful on the Sabbath, Mar. 3. 2.) and also bad him to carry his bed v. 10.

17. But Jesus answered them, My Father worketh hitherto, and I work.]

[Paraphrase] 17. To this exception of theirs against him, because of his curing on the Sabbath, Jesus made this reply, God my Father, from whose rest you take the celebration of the Sabbath, did not so rest from all work on the Sabbath day, but that ever since he hath done works of providence (see Chrysostom hom. 10. in. Gen. p. 63.) and of preservation and mercy every day, And why may not I his Son do so without exception, my Fathers actions and mine being the same?

18. Therefore the Jews sought the more to kill him, not only because he had broken the Sabbath, but said also that God was his father, [making himself equal with God.]

[Paraphrase] 18. which the Jews, that knew that the son of God must be of the very divine nature (as a son is of the same nature with his father) and therefore equal with God, •• erpreted to be a blasphemy in him, whom they believed not to be the Messias, and therefore fit to be punished with death.

19. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself but what he seeth the Father do: for what things soever he doth, these also doth the son likewise.]

[Paraphrase] 19. To this exception of theirs against Christ he answers, although I affirm myself the son of God, and so am rightly concluded by you to be equal with my Father, yet this is far from being matter of impiety in me, far from opposing myself against God, For I do nothing but what is the express will of my Father that I should do, and therefore twas reasonable for me to say what I did, v. 17. that my Fathers actions will justify me in doing the 〈◊〉 .

20. For the Father loveth the Son, and showeth him all things that he doth; and he will show him greater things then these, that ye may marvel.]

[Paraphrase] 20. For out of the infinite love my Father bears to me, he communicates all things to me, and by that means you are likely to have greater matter of wonderment, then this curing a sick man on the Sabbath can amount to.

21. For as the Father raiseth up the dead and quickeneth them: even so the Son quickeneth whom he will.]

[Paraphrase] 21. For even to the raising of the dead, far greater then the curing of the sick, my Father hath communicated his power to me, and as my Father raiseth, so will I whomsoever I please.

22. For the Father judgeth no man; but hath committed all judgment unto the Son.]

[Paraphrase] 22. And for the office of judging (Angels, or Men) my Father doth it not himself, but hath put all into the Sons hand, both the present governing of the Church, and final sentencing of all.

23. That all men should honor the Son, even as they honor the Father, he that honoreth not the Son, honoreth not the Father which hath sent him.]

[Paraphrase] 23. And so by this means it appears that as it was no fault in me to say what I did v. 17. though it were the equalling myself with the Father, so it must needs be great hypocrisy in you to think and pretend that you zealously honor my Father, when you do despise and dishonor me, which am sent with this power at this time, on purpose to be honored by all men, in the same manner as my Father is honored, that so I may work a reformation among you.

24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation, but is passed from death unto life.]

[Paraphrase] 24. This is so perfectly the will of my Father, that I must tell you, that on your heeding and hearkening to me at this time, and believing and entertaining my doctrine, as the message of God, depends your eternal well-being, your escaping eternal death, and attaining eternal life.

25. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the son of God, and they that hear shall live.]

[Paraphrase] 25. And I assure you, this power which God my Father hath given me at this time, extendeth to the greatest things, even to raising the dead out of their graves (as also sinners out of their graves of sin,) which power you shall shortly see (nay in the spiritual sense is already) exercised by me.

26. For as the Father hath life in himself, so hath he given to the Son to have life in himself.]

[Paraphrase] 26. For as God hath of and from himself power to give life to anything, so hath he given this power to me, and I have it.

27. And he hath given him authority to execute judgment also, because he is the son of man.]

[Paraphrase] 27. And as I am Godman, that is, in that I have thus humbled myself to this mean estate (which ought not to lessen, but rather increase the account which is due to me in the world) my Father, by way of reward, (Phil. 2. 8, 9.) hath given me all power and authority, both now and hereafter, in and over his Church. And so again in other respects, as 1. that men having a merciful high priest, (not such an one as cannot suffer, or consequently be touched with our infirmities, but one, that is a man upon the earth, in all things, tempted like unto us, yet without sin) might have confidence of access to him, in his present government of all things, and 2. that men which have bodies and so are visible (and are to be judged hereafter as well as Angels) may have a visible judge of them, and of all things done in their bodies.

28. Marvaile not at this: for the hour is coming, in which all that are in their graves shall hear his voice.]

[Paraphrase] 28. Let not what I say be matter of wonderment to you, for certainly there shall be (as certainly as if it were come already) a time of general resurrection for all the dead; (and an essay thereof shall shortly be seen among you.)

29. And shall come forth, they that have done good unto the resurrection of of life, and they that have done evil, unto the resurrection of damnation.]

[Paraphrase] 29. And the righteous shall have their bodies and souls united in bliss, and the wicked shall also have a restitution of their bodies, to receive their sentence and punishment.

30. I can of mine own self do nothing: as I hear, so I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.]

[Paraphrase] 30. My judgment is a righteous judgment and agreeable to my Fathers method, and decree, that they which believe on me, shall be saved, and they that reject me, damned. This my Father hath declared, and therefore 'tis not the seeking either honor or revenge to myself, that I say or do this, but the going according to my Fathers prescript, and nothing else.

31. If I bear witness of myself, my witness is not true.

32. There is another that beareth witness of me, and I know that the witness which he witnesseth of me, is true.]

[Paraphrase] 31, 32. If I did anything that tended to mine own honor, and were a single witness therein, you might reasonably except against it, but as that which I do, is not to honor myself, but only to execute my Fathers will, so for the truth of what I say, my Father bears witness of me, and hath done it already, by sending the Spirit, and a voice from heaven, and giving me power to do miracles, and that sure is a competent testimony, which can deceive none.

33. Ye sent unto John, and he bare witness unto the truth.]

[Paraphrase] 33. And for the trial hereof, you have sent to John, who baptized me, when the Spirit so descended on me, and he that saw it, testified to you the truth of it.

34. But I receive not testimony from man, but these things I say, that ye might be saved.]

[Paraphrase] 34. But as for me I need not the testimony of John, or any man, but yet that you that believe him, may believe him of me, and so escape and fly from the danger, which approacheth you, I thus mention to you his testimony, which was of such authority with you.

35. He was a burning and shining light, and ye were willing for a season to rejoice in his light.]

[Paraphrase] 35. He was that Elias, described Ecclus. 48. by being like fire, and his word burning like a lamp, and for a while you liked well to hear him, but as soon as he testified of me, then you presently rejected him.

36. But I have greater witness then that of John; for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.]

[Paraphrase] 36. But I have no need of that testimony of his, for the working of those miracles, which God hath enabled me to work, is a greater demonstration of my being sent by God, then John the Baptist's testimony, that he saw the Spirit descend upon me.

37. And the Father himself which sent me, hath born witness of me: Ye have neither heard his voice at any time, nor seen his shape.]

[Paraphrase] 37. And God the Father by voice from heaven hath testified of me, But ye, as, according to your Fathers desire, expressed Exod. 20. 19. Deut. 5. 25. and 18. 16. ye have not heard the voice of God, nor seen his appearance, so it appears by your actions, ye behave yourselves as those that know nothing of God, ungodly impious men, see 1 Joh. 3. 6.

38. And ye have not his word abiding in you: for whom he hath • ent, him ye believe not.]

[Paraphrase] 38. And for that only means left you, the word of God revealed to you, ye do not make use of that, or live according to it, as is apparent by your not believing on me, who have seen, and heard, and know his will, and am sent by God, as the only means of declaring that will to you, and am foretold in the scripture, as the Messias to come.

39. Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me.]

[Paraphrase] 39. Look into, and examine the writings of the Old Testament, whereon you depend, and believe that through performance of the Mosaical precepts, you shall have eternal life. And on examination you shall find that all those prophecies are types and fulfilled in me, and that all the promises of life there made, have an aspect on me, the giver of life. And ye will not come to me that ye might have life.]

40. And ye will not come to me that ye might have life.]

[Paraphrase] 40. But ye, though ye look upon these as the repository of your present and eternal bliss, and though they direct you to me as the only means to attain it, yet willfully reject me, and by that means your eternal bliss also.

41. I receive not honor from men.

42. But I know you that ye have not the love of God in you.

[Paraphrase] 41, 42. Alas, 'tis not your approbation, or estimation (to be acknowledged, or well-spoken of by you) that I contend for, while I thus speak. But to this purpose I say it. By your dealing with me, who come with this testimony of my Father, it is apparent and discernible, how far you are (whatever you pretend) from all piety and love of God, that this testimony of God cannot work on you to receive me, but the being well-spoken of by men (see c. 12. 43.) is all you care for, and because that may be lost by receiving me, therefore am I rejected by you.

43. I am come in my fathers name, and ye receive me not; If another shall come in his own name, him ye will receive.]

[Paraphrase] 43. But to see the sottishness of your dealings: I bring my commission from God, and ye heed it not, and yet if another without any commission from God, a mere counterfeit, shall, in his own name, come, and undertake to seduce you, such as Simon Magus, (see note on 2 Thess. 2. e) what multitudes of you Jews will follow him?

44. How can ye believe which receive honor of one another, and seek not the honor, that cometh from God only?]

[Paraphrase] 44. 'It is not possible you should believe aright, that are so in love with the praise of men, as to take him for a prophet, who hath no other testimony that he is so, but his own, or the voice of other men, and dare not believe on me, the rulers, for fear of displeasing the people, and the people, the rulers, and mean while both contemn the favor, and approbation of God, and set his testimony at naught, reject me, who come authorized with that.

45. Do not think that I will accuse you to my Father, there is one that accuseth you, even Moses, in whom you trust.]

[Paraphrase] 45. 'It is not so much I, to whom you have done this affront, and therefore I shall not need to bring any complaint or indictment against you before my Father, but 'tis our own prophet Moses, on whom you pretend to depend so much, and he will rise up to testify against you.

46. For had ye believed Moses, ye would have believed me: for he wrote of me.]

[Paraphrase] 46. Had you but heeded and believed Moses, that prophet so valued by you, his predictions & typical representations would have led you to believe on me, in whom they all are fulfilled.

47. But if you believe not his writings, how shall ye believe my words.]

[Paraphrase] 47. But if your own Moses cannot be heard by you, I cannot expect to have that authority with you.