Annotations on the New Testament

Annotations on Chap. V.

[ a] V. 2. By the sheep-market a pool ] The words being read, as they are now in our best Copies, 〈 in non-Latin alphabet 〉 both in the Dative case, the only Nominative case in the period must be 〈 in non-Latin alphabet 〉 , and then there can be no way of translating it, but by understanding the word 〈 in non-Latin alphabet 〉 house, which is after contained in the word Bethesda, and which must be the subject, to which the following adjunct belongs, 〈 in non-Latin alphabet 〉 , having five porches, which cannot be said so properly of anything, as of an house; If this be the reading, then this house called in Syriac 〈 in non-Latin alphabet 〉 the house of mercy, as the Syriac now reads it, that is, the alms-house literally (not as Beza would have it domus effusionis ) must be resolved to have been a nosocomium or hospital for those that are sick, and that it was built 〈 in non-Latin alphabet 〉 , upon, or adjoining to, that pool, (or, as the Kings MS. reads, 〈 in non-Latin alphabet 〉 on it, ) and had five porches in it. Others anciently did read it (see Rob. Steph. var. lect. ) without 〈 in non-Latin alphabet 〉 in the Nominative case, 〈 in non-Latin alphabet 〉 , there was at Jerusalem a sheep-pool, So S. Chrysostom, and S. Cyril of Alexandria, Theophylact, Theophilus Antioch. and S. Jerome, Bethesda (saith he, in Locis Hebr.) piscina in Jerusalem quae vocatur Peculialis, Bethesda is a pool in Jerusalem, called the cattle-pool, which if it be the right reading, then may that pool be there set for this house and pool together, and both ( 〈 in non-Latin alphabet 〉 ) with the agnomen of Bethesda the alms-house, or else 〈 in non-Latin alphabet 〉 may be taken in a larger notion to signify any place, and so signify the pool only, without supposing any house there, but only some buildings, as porches or entrances into the pool v. 7. As for that third reading which Beza used, 〈 in non-Latin alphabet 〉 and then 〈 in non-Latin alphabet 〉 in the Nominative, this agrees not with the ancient readings, and being not intelligible, but by understanding 〈 in non-Latin alphabet 〉 , and so making it the sheep-gate, Nehem. 12. 39. that is no way agreeable to this purpose. For supposing, what is so often affirmed by those that favor this reading, that the sheep that were brought in at this gate for sacrifice, were there wont to be washed, before they were brought into the Temple or as Beza, potare & mersari, to drink, and be washed ) yet 'tis neither imaginable that the washing, or drinking of sheep there, should make the pool medicinal nor that being so of itself, or made so by miracle, it should be thus employed to those common uses, for which any other pool would have been as good. That which I conceive of it is this, not that here the live sheep were washed by those that brought them, but the carcasses or entrails of them, when they were slain, and this by the officers of the Temple. So saith Benjamin in his Itinerary, 〈 in non-Latin alphabet 〉 &c. There is until this day that pool in which the ancients killed their sacrifices, and each of the Jews set their name there on the wall. Agreeable to which is the account which Brocardus hath rendered of this matter at large, In area Templi, saith he, contra Aquilonem est porta vallis ducens in vallem Josaphat, & haec etiam vocatur Gregis quod per eam introducebantur greges in templo immolandi. Intrantibus porro portam Gregis ad sinistram occurrit piscina probatica, in qua Nathinaei lavabant hostias quàs tradebant sacerdotibus in Templo offerendas. It was so called, because the sacrifices were there washed by the Nethinim (or inferior officers) which they delivered to the priests to be offered in the Temple, supposing this washing to be intermediate between the slaying, and offering of the sacrifices, and to belong to all the sacrifices (as S. Jeromes Peculialis also denotes) not the sheep only. This, it seems, Theophylact did believe, who gives this for the commonly assigned reason of the divine healing power that these waters had, 〈 in non-Latin alphabet 〉 , because the entrails of the sacrifices were washed there. And, I suppose, these words in S. Jerome (lacus alter mirum in modum rubens quasi cruentis aquis, ano • her pool looking wonderful red, as it were with bloody waters, &c.) do intimate it also. And it is observable that those that here waited for cures, are not men of all sorts of diseases, but only the blind, the halt, the withered, and perhaps the Paralytical ver. 3. and therefore perhaps the whatsoever disease ver. 4. may not denote an unlimited universality, but only a restrained, 〈 in non-Latin alphabet 〉 , whatsoever disease he was held with, that is, which soever of these forementioned, for which they came thither for cure. And that a medicinal force to the curing of lameness, &c. might naturally come to the waters by that means, according to Theophylacts account of the commonly received opinion will not appear strange, if the cures that are wrought by putting the Patient into the belly of a beast newly opened, or into the skin of a sheep newly flayed, or by the application of the warm vital parts of any beast, be considered. For the like virtue might well be transfused to this pool by the daily washing of the entrails of the sacrifices in it, at the time of the feasts (such as is here mentioned v. 1.) where so many thousand sacrifices were killed at once, as may be guessed by the number of the two hundred fifty five thousand, and six hundred Paschal sacrifices, which was testified to C • stius by the Priests at a Passover in Nero's time. These might well die and color the water, and give a force to it, and that at such a time, when the waters were warm with the fresh washing of the sacrifices in it, and especially when by a man's going down to move or trouble the water v 4. those grosser thicker parts, which came from the beasts, the congelations of blood, which went to the bottom, were stir'd up and made to infuse themselves more strongly into the water; which seems to be the reason, why to the working of a cure by those waters these two circumstances are made necessary, 1. that it should be, not at any time, but 〈 in non-Latin alphabet 〉 , v. 4. at a set season, which that it signified a festival time, (if not solely that) appears probably, because now v. 1. 〈 in non-Latin alphabet 〉 there was a feast of the Jews, and at this time the sick man waited that 〈 in non-Latin alphabet 〉 opportunity, though he were deprived of it v. 7. And if from v. 6. it be imagined that he had lain a long time in that place, that is a mistake, for the 〈 in non-Latin alphabet 〉 long tim • belongs to the length of his disease v. 5. and to nothing else. 2 ^lie . that the sick person should go in immediately upon the troubling of the waters, which must signify, that imm • diately upon the moving, they had a force which soon cooled or decayed again, by the sinking of that which was stir'd up, or by the evaporating of it. All which, if it be a natural and no miraculous way of curing, it will be the more unlikely, that 〈 in non-Latin alphabet 〉 here v. 4. should be an Angel of God's. It may easily be supposed that there was an officer or servant, sent down by them that had skill in it, to trouble the waters at a fit time, and he being a messenger sent before, as it were, to prepare for the sick man's coming after him might well be called 〈 in non-Latin alphabet 〉 , not an Angel, but a messenger; see Act. 12. 8. But it is very uncertain, from the variety of Copies, what is to be determined in this matter. For as the Kings MS. makes one great change here, and reads 〈 in non-Latin alphabet 〉 , The Angel of the Lord washed, or bathed, at a season, v. 4. so on the other side, the ancient Greek and Latin MS. which Th. Beza presented to the University of Cambridge, wholly leaves out the fourth verse wherein the only mention of 〈 in non-Latin alphabet 〉 , whether Angel or messenger, is. In this variety we can but resolve what the Context makes most reasonable, and that is to adhere to our ordinary reading, without admitting either of those changes, which those venerable Copies, so contrary one to the other, suggest to us. For as to the former the troubling of the water being taken notice of, both v. 4. and v. 7. as the only thing that gave or rather excited (for a very short time) the medicinal virtue in the water, there was no need of the miraculous interposition of one of God's holy Angels to effect that; any ordinary man, sent down for that purpose, was sufficient thus to move or trouble the water. As for the bathing of an Angel at a certain time, there is no probable account to be given of that, nor can it have any special energy, to the making of the waters medicinal, for the bare troubling the waters did that v. 4, 7. As for the latter, which leaves out the whole fourth verse, the remainder of the Context utterly resists that, being all built on that relation of the medicinal nature of the pool, and the circumstances of it, which are given us in that verse. The Context then remaining entire, as it doth in our ordinary copies, the chief objection I discern to offer itself against the way of interpreting it of a medicinal virtue, naturally arising from the fresh warm blood of the entrails of the sacrifices that were washed there, is, that the cure was limited to one, to him that first step'd in and this man had been there long in vain, because another still step'd in before him; which is thought irreconcilable with that opinion of the medicinal virtue of the blood, in that pool, which would as probably minister to the cure of more, as of one. To this I answer, that it is not improbable, there might be causes of this (more than one) arising from some circumstances of the place, &c. which being not taken notice of in the text, cannot with any certainty be assigned by us at this distance, and yet this very possibility that there were such, be sufficient to avoid the force of that objection. For instance, the place that contained these medicinal waters might be of no larger capacity, than to hold one at once (and the steps down to it somewhat proportionable) and that on purpose designed in order to curing diseases, to which it was most likely to contribute, if the virtue that came from the entrails were kept within so narrow a compass, as when a medicinal bath is to be provided by infusion of herbs, &c. 'tis ordinary to use a vessel of no greater capacity then will suffice one patient at once, that the infusion of the drugs may be the stronger, and so more medicinal. And then considering how apt those grosser parts are, when stirred up, to sink again, and some space being allowed to the officer, that moves the water, to ascend before the patient can descend, it follows regularly, that the cure should be thus limited to one patient at one moving of the water, and if S. Chrysostom judge aright, in one year; 〈 in non-Latin alphabet 〉 , saith he, one only in a year (at this 〈 in non-Latin alphabet 〉 , season, or Paschal festival, when the great multitude of sacrifices were newly washed there) was cured by that water. All this is here very fitly supposable, non obstante either the mention of the pool, which may be deemed to signify a place of a greater capacity, or the five porches, v. 2. For the five porches, those being parts of Bethesda, the house of mercy, or hospital, as hath been showed, there might be uses of them for the sick, and diseased persons, which lay there, v. 3. without imagining them to be so many entrances to this pool. And then for the 〈 in non-Latin alphabet 〉 , though by rendering it in Latin piscina, and pool in English, it may seem to be of a larger capacity, yet being, we know, by the ancients used vulgarly for the font in the Church, and that expressly from the use of it in this place, it need not be supposed here to have been of any such large capacity. And then this being thus premised and supposed, all that is here said is very consonant. 1. That after the moving of the water, it should be medicinal only to one at once; and 2. That he only that could make most haste, and so come first, was likely to receive this benefit by it, and so this lame man miss of it, because he could never get to be foremost. Other ways there are also supposable, to remove all force of this objection, and secure the probability of this conjecture; But because I propose it only as such (and that not as mine own, but founded in the received opinion, from which Theophylact cites it) I shall not farther insist on them, but only add that the Christian religion is no way concerned in the miraculousness of this cure, if such it were, it being afforded the Jews before Christ's coming, and continued to them, at this time of their resisting and crucifying of Christ.

CHAP. VI.

1. AFter these thing Jesus went over the [sea of Galilee, which is the sea of Tiberias.]

[Paraphrase] 1. lake of Gennesareth in Galilee, to that part of it which is near the city Tiberias, see note on Lu. 8. c.

2. And a great multitude followed him, because they saw [his miracles which he did] on them that were diseased.

[Paraphrase] 2. the miraculous cures which he wrought

3. And Jesus went up into a [mountain,] and there he sat with his disciples.

[Paraphrase] 3. mountainous desert part, belonging to the city Bethsaida, Lu. 9. 10.

4. And the Passover, a feast of the Jews, was nigh.

5. When Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, [Whence shall we buy bread that these may eat?]

[Paraphrase] 5. Where shall we have money with which we may buy bread enough to feed all this multitude.

(6. And this he said to prove him, for he himself knew what he would do.)

7. Philip answered him, Two hundred penyworth of bread is not sufficient for them, that everyone of them may [take a little.]

[Paraphrase] 7. receive a small proportion to refresh him.

8. One of his disciples, Andrew, Simon Peter's brother, saith unto him,

9. There is a lad here which hath five barley loaves and two small fishes, but what are they among so many?

10. And Jesus said, [Make the men sit down.] Now there was much grass in the place. So the men sat down in number about five thousand.

[Paraphrase] 10. Settle and dispose them in ranks, and in a posture for eating.

11. And Jesus took the loaves, and [when he had given thanks, he distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes, as much as they would.]

[Paraphrase] 11. having blessed the bread and fishes, thanked God for them, and implored his blessing on them, he as the Master of the feast gave the several proportions to the disciples, and they as waiters distributed them to the guests, every man his portion of bread, and of fish, as much as they desired to eat.

12. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.

13. Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above unto them that had eaten.

14. Then those men when they had seen the miracle which Jesus did, said, This is of a truth [that prophet which should come into the world.]

[Paraphrase] 14. the Messias, known by the title of him that cometh &c. See note on Mat. 11. a.

15. When Jesus therefore perceived that they would come and take him by force, [and [note a] make him a King, he departed again into a mountain himself alone .]

[Paraphrase] 15. to set him up for their captain, to fight their battails for them against their enemies or conquerors, (which Christ therefore avoided as unagreeable to his office, knowing withal, that he was not to be inthroned by any act of the people, or election of men, but by the immediate power of God, he again retired alone to his privacy and prayers in the mountain, v. 3.

16. And when even was now come, his disciples went down unto the sea,

17. And entered into a ship, and [went over the sea towards Capernaum,] and it was now dark, and Jesus was not come to them.

[Paraphrase] 17. were passing, or in their pass over the sea toward Capernaum, See Act. 28. 14.

18. And the sea [arose by reason of a great wind that blew.]

[Paraphrase] 18. began to grow tempestuous.

19. So when they had rowed about twenty five or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship, and they were afraid.]

[Paraphrase] 19. When therefore by the contrariety of the winds they had been forced to fall to their oars, and had done so for some space, they discern one walking on the sea and coming toward the ship, This was Jesus, but they not knowing it was so, (v. 20.) were affrighted with the sight.

20. But he saith unto them, It is I, be not afraid.

21. Then they [willingly received him into the ship; and immediately the ship was at the land whither they went.]

[Paraphrase] 21. gladly took him into the ship, see Mar. 6. 51, and as soon as ever they received him in, the ship arrived at their intended shore,

22. The day following, when the people, which stood on the other side of the sea, saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone.

23. Howbeit there came other boats from Tiberias, nigh unto the place [where they did eat bread, after that the Lord had given thanks.]

[Paraphrase] 23. where they now were, & where they had eaten bread, when by blessing the five loaves he so multiplied them that they were sufficient to feed five thousand.

24. When the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus.]

[Paraphrase] 24. When, I say, the multitude saw Jesus was gone from that place, as well as his disciples, v. 1 • . and from thence concluded it most probable, that Jesus, though he went not with the disciples, was gone after them to Capernaum, his usual habitation, they having the advantage of vessels for passage v. 23. took ship and went to Capernaum to look for him.

25. And when they had found him on the other side of the sea, [they said unto him,] Rabbi, when camest thou hither?

[Paraphrase] 25. they considering that he went not into the ship with the disciples v. 22. and not knowing of any passage by boat, which he could have to Capernaum, could not imagine which way he came thither, yet because Tiberias was not far of from the place where the miracle of the bread was wrought, and there came other boates from thence, v. 23. they being uncertain what to think, asked him of the time and way of his conveyance.

26. Jesus answered and said unto them, Verily, verily I say unto you, [Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled.]

[Paraphrase] 26. That which makes you thus follow me, is not the acknowledgment of my divine power evidenced by my miracles, or consequent to that, a purpose to embrace my doctrine, or desire to learn of me, but a gross carnal desire of the like advantages, which you had of my multiplying loaves to feed you.

27. [note b] Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the son of man shall give unto you, for him hath God the Father sealed]

[Paraphrase] 27. Set not your hearts on these poor external advantages, seek not, desire not to acquire this corporal food, in order to your worldly ends, secular victories and greatness, (see note a.) and that which will afford you but a short fading benefit, v. 49. but look out, and get your part of that food which is itself unperishable, and will make all that feed on it immortal also. This food shall the Messias (that is, Christ) bestow upon you, for him and his doctrine hath God the Father acknowledged to be his own (see note on Ephes. 4. i.) and by the coming of the Spirit on him, demonstrated him to be sent by him, no King of your choosing or making v. 15. but as his kingdom is to be a spiritual kingdom, so is he to be installed to it by God, and not by you.

28. Then said they unto him, What shall we do that we might [note c] work the works of God?]

[Paraphrase] 28. Hereupon they said unto him, What is required of us, what course wilt thou prescribe, that we may do that which thou biddest us, v. 27. that we may be always employed in God's tasks, so as will be acceptable to him?

29. Jesus answered and said unto them, This is the work of God, that ye believe on him, whom he hath sent.]

[Paraphrase] 29. Jesus answered them, That which God requires of you, is, to believe and do all that I, who am sent by him, do command you.

30. They said therefore unto him, What sign showest thou then, that we may see and believe in thee? what dost-thou work?]

[Paraphrase] 30. Then though they had before believed and resolved v. 14. that he was of a certain truth the expected Messias, and were therefore minded to set him for their Captain or King, yet now being checked by Christ for their carnal conceits of the Messias, v. 26, 27. they retract their former resolution, and demand farther signs, before they will look after such a kind of Messias as he now tells them of, and therefore to his requiring them to believe on him, they said, What miracle do you show? what work of wonder, such as may be sufficient to assure us, that thou art the Messias?

31. Our fathers did eat Manna in the desert, as it is written, He gave them bread from heaven to eat.]

[Paraphrase] 31. We have great reason to adhere to Moses, who wrought such miracles, brought down bread ready prepared from heaven for us, and unless thou wilt produce some attestation to thyself, which may at least equal this one, why may not we be allowed to think it unreasonable to forsake him, and follow thee?

32. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven, but my Father giveth you the true bread from heaven.]

[Paraphrase] 32. Jesus saith unto them, I assure you, that Manna came not from heaven, but out of the airy region, and that the work of God, not Moses, and now the same God gives you far more durable food then that was, gives you me who came really down from heaven, and am most eminently that which Manna was to your bodies, bread or food to your souls.

33. For the bread of God is he which cometh down from heaven and giveth life unto the world.]

[Paraphrase] 33. That fed but your bodies, and putrefied presently; but that which God now gives you, is for your souls, and will feed them to eternity, v. 27. and did really descend from the heaven of heavens, not as that Manna for a multitude only, but the feeding and enlivening the whole world.

34. Then said they unto him, Lord, evermore give us this bread.

35. And Jesus said unto them, I am [the bread of life: he that cometh to me, shall never hunger; and he that believeth on me, shall never thirst.]

[Paraphrase] 35. that durable vivificall bread of God, the excellency whereof is infinitely above that of Manna, as in other things, so in this, that the feeding thereon yields a durable satisfaction, whereas in Manna and all corporeal food, there is still a succession of appetite.

36. But I said unto you, that ye also have seen me, and believe not.]

[Paraphrase] 36. But that which I told you v. 26. was, that though you have seen me and tasted of my miracles, yet you do not believe on me, feed not on this true bread, which came down from heaven.

37. All that [note d] the Father giveth me, shall come to me, and him that cometh to me, I will in no wise cast out.]

[Paraphrase] 37. This is an evidence of great obstinacy and untowardness, of improbity and pride in you, For had God's preventing grace had any success on you, wrought probity, or humility in you, you would certainly come in to my call, And I will not reject any that thus comes, or cast him forth afterwards, if he will abide with me.

38. For I came down from heaven, not to do mine own will, but the will of him that sent me.

39. And this is the Fathers will which hath sent me, that of all which he hath given me I should lose nothing but should raise it up again at the last day.]

[Paraphrase] 38, 39. For this lies upon me, as the office for which my Father hath sent me, the fulfilling of which is all my care, viz. that I should be careful to preserve everyone, which with an honest heart shall thus come and believe on me, and give everyone that thus perseveres (beside many excellent privileges here) eternal life of body and soul hereafter.

40. And this is the will of him that sent me, that everyone which seeth the son and believeth on him, may have everlasting life: and I will raise him up at the last day.]

[Paraphrase] 40. That being also another part of his commission to me, that whosoever believeth in his son should not perish, but, whatever by so doing befall him here, inherit everlasting life in that other world.

41. The Jews then murmured at him, because [he said, I am the bread which came from heaven.

42. And they said, Is nor this Jesus the son of Joseph, whose father and mother we know? How is it then that he saith, I came down from heaven?]

[Paraphrase] 41, 42. by what he said of himself, he pretended to come rom heaven, whereas they knew his birth here on earth, and his parentage, which they conceived to be contrary to his coming down from heaven.

43. Jesus therefore answered and said unto them, Murmure not among your selves.]

[Paraphrase] 43. To this muttering of theirs, Jesus replied, I have said nothing which 'tis reasonable for you to murmur at.

44. No man can come to me, except the Father, which hath sent me, draw him, and I will raise him up at the last day.]

[Paraphrase] 44. It is true, there is some pretence for these vulgar prejudices against me, which would make it impossible for those that look no farther, to become my followers, (and therefore this makes it so unfit and unsafe for you to fix your eyes so wholly on this) And it is an effect of my Fathers preventing grace to fit men's hearts to be ready and willing to come to me, (see note d.) and without this work first wrought, and that probity and humility, which qualifies men to receive my doctrine, I do not expect that any man should believe on me, and therefore I attribute it to that, (see v. 65.) when any one doth (as, on the other side, to your obdu • ate hearts, that you do not) come unto me. And for everyone that doth thus come, and therein obey my call, and follow the duct of my Father, on him most certainly will I bestow everlasting life.

45. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard and learned of the Father, cometh unto me.]

[Paraphrase] 45. The sum of what I thus say, hath been obscurely delivered to you by the prophets of old: For they, for example, • sai • h c. 54. 13. speaking of these times, have foretold, that God will dispose and prepare the hearts of many men to be fit, or ready to receive Christ, (see note o.) to embrace the Messias, And therefore it was that I said that every humble honest heart, every disciple of my Father that hath not resisted that guidance, and attraction of my Father, doth certainly come to me, and believe on me.

46. Not that any man hath seen the Father, save he which is of God, he hath seen the Father.]

[Paraphrase] 46. Where yet that of learning or being taught of God, doth not imply his seeing or talking with my Father, and being so taught by him, For this is proper and peculiar to me, who am therefore qualified to reveal his will to all that come unto me.

47. Verily, verily, I say unto you, He that believeth in me, hath everlasting life.

48. I am that bread of life.]

[Paraphrase] 47, 48. He that embraceth my doctrine and is sincerely my disciple, to believe and practice what I command him, shall undoubtedly live forever, as having fed on that enlivening bread, v. 33 receiving me his spiritual food, by his faith into his soul.

49. Your fathers did eat M • nna in the wilderness, and are dead.

50 This is the bread which came down from heaven, that a man may eat thereof and not die.

51. I am the living bread, which cometh down from heaven: if any man eat of this bread, he shall • ive forever: and the bread that I shall give him is my flesh, which I will give for the life of the world.]

[Paraphrase] 49, 50, 51. The Manna given in the desert did not make them immortal which did eat of it. But the bread which is now sent you down from heaven, will give immortality to them that feed on it, that is, to all that truly believe in Christ, that receive his doctrine, and digest it into the food and nourishment of their souls, And this is offered and prepared for every man, not only for you Jews. Manna was bread indeed, but first, dead, not living. Secondly, it came not down from heaven properly so called, v. 32. and Thirdly, they which did eat of it, afterwards died. Fourthly, their Manna was contradistinct from their quail, that bread from that flesh. Fifthly, That was given for the preserving the life only of one nation. But contrariwise by these so many ways of excellency above that Manna, I am, first, living bread. Secondly, I came down from heaven properly so called, the highest heaven. Thirdly, whosoever feedeth, that is, believeth on me, embraceth my doctrine and practiseth accordingly, shall not die, the soul whose food I am shall become immortal in bliss. Fourthly, this bread which I speak of is very flesh, even my flesh which I will give to be crucified for the life of the world, by that death of mine purchasing grace and pardon for sin. which are the foundation of immortality. Fifthly, this world is the whole world, all mankind, not only that one nation of the Jews, which received benefit by that.

52. The Jews therefore strove among themselves saying, How can this man give us his flesh to eat?]

[Paraphrase] 52. Hereupon the Jews disputed about this saying of his, how 'tis possible that men should feed on his flesh.

53. Then Jesus said unto them, Verily, verily, I say unto you, Except [ye [note e] eat the flesh of the son of man and drink his blood, ye have no life in you.]

[Paraphrase] 53. you thus feed on this celestial food, that is, be sincere disciples of the crucified Savior, that comes not to be a glorious King, but to die for the sins of the world, you have no part in this true, that is, immortal life.

54. Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day.

55. For my flesh is meat [note f] indeed and my blood is drink indeed.]

[Paraphrase] 55. For I that am thus sent in the flesh to die for the world, am such food, as will feed you to everlasting life, and so am eminently that which food is said to be, yea in a much higher degree; Food doth not first give, but only continues and preserves life, but my flesh shall give life to the world.

56. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him.]

[Paraphrase] 56. He that thus feedeth or believeth on me, that resigns himself up to be ruled by me, in the same manner as he abides in me, hath me abiding in him, is so made a member of me, that by the life which is in me he shall also be enlivened by God, by whom I live, (See note on c. 14. c.) and this is one preeminence over corporal food, which corrupt in the stomach, before they nourish any man.

57. As the living father hath sent me, and I live by the father: so he that eateth me, even he shall live by me.]

[Paraphrase] 57. For as I that came down from the Father the fountain of life, his son by eternal generation, must needs derive life from him, so also he that believeth on me, and so hath digested my precepts as the nourishment of his soul, must needs derive life from me.

58. This is that bread which came down from heaven, not as your fathers did eat Manna, and are dead:] he that eateth of this bread, shall live forever.

[Paraphrase] 58. This bread from heaven is not like that Manna, which they that eat, did die for all that.

59. These things said he in the Synagogue as he taught in Capernaum.

60. Many therefore of his disciples when they had heard this, said, This is an hard saying, who can hear it?]

[Paraphrase] 60. Many therefore of those that had hitherto followed him, said, this doctrine of his is very hard and unintelligible, how he should be said really to have come down from heaven, and how his flesh should feed men to life eternal.

61. When Jesus knew in himself that his disciples murmured at it, [he said unto them, Doth this offend you?]

[Paraphrase] 61. Doth this deter you from my doctrine?

62. What and if ye shall see the son of man ascend up where he was before?]

[Paraphrase] 62. And asked them, whether it were not as credible that he should have come from heaven, as that he should go up thither; telling them that they should ere long see him do so, and that in reason would assure them that he came down from thence.

63. It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you, they are spirit, and they are life.]

[Paraphrase] 63. And for the other particular of eating his flesh, he tells them they cannot but know, that it is the soul that enliveneth, and not the body, and agreeably that it is not the gross carnal eating of his body of flesh, that he could speak of, when he talked of their eating, and his feeding them to life eternal, (see note on Lu. 9. d.) but certainly a more spiritual divine eating, or feeding on him, which should bring them a durable eternal life; his words (see v. 68.) that is, his doctrine being spiritually fed on by them, that is, being received into their hearts, not only their ears, will quicken them to a spiritual life here, and that shall prove to them an eternal life hereafter (so S. Chrysostom expounds, [the flesh] that is the fleshly hearing profits nothing.)

64. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.]

[Paraphrase] 64. But for this spiritual feeding, sinking down this spiritual food into your hearts, there are some of you that are far enough from doing so. For Jesus knew at first before he received them as disciples, whether they believed sincerely or no, and also which of them would prove false to him, and conspire with the Jews to put him to death.

65. And he said, Therefore I say unto you, that no man can come unto me, except it were given unto him of my Father.]

[Paraphrase] 65. And indeed this was the reason that I told you v. 44. that no man cometh to the faith of Christ sincerely, or continues steadfast in it, but he that by God's preventing grace is qualified and disposed for it, (see note d.) because I saw that many that follow me, do not truly believe on me, that is, do not intend to live as I command them, but one keeps his love of money, and for that will betray me, and others retain their other interests, and their other sins.

66. From that time many of his disciples went back, and walked no more with him.]

[Paraphrase] 66. This speech of Christ's made many of his followers forsake him, seeing he was not such a Messias as they looked for, and would not be content with every kind of following him.

67. Then said Jesus unto the twelve, Will ye also go away?

68. Then Simon Peter answered him, Lord, to whom shall we go? [Thou hast the words of eternal life.]

[Paraphrase] 68. Thy words, as was said by thee, v. 63. will to those that obey thee and keep close to them, be a means to bestow eternal life.

69. And we believe, and are sure, that thou art that Christ, the son of the living God.]

[Paraphrase] 69. And thou hast demonstrated to us, that thou art the Messias the eternal son of God, and therefore tis not possible there should be any other fit to draw us from thee to him.

70. Jesus answered them, [Have not I chosen you twelve, and one of you is a devil?]

[Paraphrase] 70. I have, of all the followers that have believed on me, chosen but twelve to be my constant attendants, and one of them proves a traitor, a false treacherous person that will join with my enemies against me, see note on Mat. 4. a.

71. He spake of Judas Iscariot, the son of Simon; for he it was that should betray him, being one of the twelve.]

[Paraphrase] 71. He spake of Judas, for Christ foresaw, (that though perhaps yet he did no such thing, yet) he would deliver him to the Jews, and to that end combine with them, which was the greatest falseness imaginable in one, whom Christ had assumed to be so near to him, as to be one of the twelve Apostles, whom he sent out to preach his Gospel to all people.

Annotations on Chap. VI.

[ a] V. 15. Make him a King ] The Jews expected a Messiah (whom they called 〈 in non-Latin alphabet 〉 the prophet v. 14.) about this time. Tacitus and Suetonius say it was a received opinion that about this time a great King should arise in Judah; but this a glorious one, and a powerful King, one that should work their deliverance, free them from, and revenge them on the nations, who had gotten the dominion over them; By this miracle of Christ's in feeding such a multitude with so small provision they conjectured rightly, that he was able to sustain, and feed the greatest and most numerous army with very little charge, and thereupon were ready to come and take him by force to be their King, that is, their judge, or leader, to fight their battails for them like Gideon, &c. and this afterwards they again refer to▪ when they put him in mind of Moses 's giving them Manna in the wilderness, v. 31. which if he will do, or anything equal to it, they will believe on him. This faith of theirs being unduly founded, and breaking out into a very inordinate expression, our Savior wholly disliked, as to the present expression of it, meaning not to undertake any such employment; And for the faith itself, that he justly suspected would turn into malice, when they should see this their hope of temporal deliverance and revenge frustrated, and therefore he retired, departed out of their hands • o a mountain alone.

[ b] V. 27. Labor ] The word 〈 in non-Latin alphabet 〉 to labor, here seems to answer the Hebrew 〈 in non-Latin alphabet 〉 , having here an Accusative case after it, and that signifies to acquire, parare, comparare, quaerere, acquirere, colligere, possidere, lucrari, and is rendered by the Septuagint 〈 in non-Latin alphabet 〉 Gen. 12. 5. and Gen. 31. 1. For 〈 in non-Latin alphabet 〉 in Hebrew, and 〈 in non-Latin alphabet 〉 in Greek, the Targum read 〈 in non-Latin alphabet 〉 acquisivit, and Deut. 8. 17. instead of My hand hath wrought me all this strength, 〈 in non-Latin alphabet 〉 , the Targum hath 〈 in non-Latin alphabet 〉 hath gathered, or acquired, me these riches. So Ezech. 28. 4. 〈 in non-Latin alphabet 〉 , thou hast made the gold and silver in thy treasury, the Targum have 〈 in non-Latin alphabet 〉 , and thou hast gathered, &c. and thus Lu. 19. 16. 〈 in non-Latin alphabet 〉 , and v. 18. 〈 in non-Latin alphabet 〉 , thy pound hath made, or wrought, that is, hath gained, acquired, ten, or five pounds. Thus in Palaephatus Parius 〈 in non-Latin alphabet 〉 , he got himself food, sibi victum comparavit. Another notion there is of the word, 1 Cor. 9. 13. 〈 in non-Latin alphabet 〉 , they that work, or labor, or prepare holy things, according to another notion of 〈 in non-Latin alphabet 〉 , when 'tis applied to a sacrifice, or feast, or office, and then it notes observare, celebrare, praeparare, aptare, ordinare, disponere, to prepare, or fit, or dispose, but that belongs not to this place.

[ c] V. 28. Work the works of God ] That 〈 in non-Latin alphabet 〉 signifies here the tasks, or commands, of God, is not only evidenced by the Context, but is the affirmation of Procopius in Gen. 2. 〈 in non-Latin alphabet 〉 , this is the work of God, the task which God prescribes us, that you believe on him whom he hath sent, the very place that immediately follows here v. 29.

[ d] V. 37. The Father giveth me ] What is the meaning of 〈 in non-Latin alphabet 〉 , what my Father giveth me, may thus be discerned; Psal. 2. 8. there is a prediction, or prophecy of Christ (of whom in the words immediately precedent it is said, Thou art my son, this day have I begotten thee, v. 7.) that God will give him the heathen for his inheritance, and the utmost parts of the earth for his possession, where we discern what kind of giving is here meant, giving for an inheritance or possession, and that is for Christ to be Lord or owner of them, and they, as possessions, subject to his power and dispose. And this is done in the conversion of them, (see Note on Rev. 2. 0.) Of this possession of his we find mention, Tit. 2. 14. where the 〈 in non-Latin alphabet 〉 peculiar people, are 〈 in non-Latin alphabet 〉 , people for a possession, and those are to be purified by Christ, and his life given for them, that he might redeem them from all iniquity. But who they are that are thus said to be given to Christ by God, will first appear Negatively; 1. not any peculiar number of men, absolutely (without all respect to any qualifications) chosen by God to eternal life; for it is apparent and expressly affirmed of one of this number, that he was finally lost, Those whom thou gavest me, saith Christ, I have kept, and none of them is lost, save the son of perdition, Joh. 17. 12. where through his own wretched default one of those who had by God been given to Christ, totally and finally departed, and was lost from him. Secondly, Not those that are already Actually believers, or by God looked upon as such; For of these that are here given to Christ, it is said 〈 in non-Latin alphabet 〉 , they shall come unto me: Where coming to Christ, is believing on him, and is a consequent of God's giving them to Christ, not antecedent to it, and therefore when they are given to Christ, they are not looked upon as believers already, but those which will be such; By these Negative considerations, the Positive will, I suppose, be best collected, That they that are so qualified and disposed, as that Christ being proposed and revealed to them, they will follow him, come to him, become his disciples, those are they whom God gives to Christ. For there is a sort and temper of mind, which is most agreeable and proportionable to the believing on, or receiving of Christ, which they that have, are said to be 〈 in non-Latin alphabet 〉 , fit, or prepared, or disposed, for the kingdom of God, Lu. 9. 62. (such as in that place, are ready and willing to undergo Christ's conditions, to part with all, and follow him, and contrary to these are they that are not worthy of eternal life, Act. 13. 46.) and of such Christ saith that they are not far from the kingdom of God, and that of such is the kingdom of heaven, and S. Luke, that they are 〈 in non-Latin alphabet 〉 disposed, in a readiness for eternal life; see Note on Act. 13. 〈◊〉 If it be demanded what temper this is, I answer it is the honest heart described in the parable of the seed, desiring sincerely to know the truth, and to do God's will c. 7. 17. probity of mind, and, an eminent branch of that, humility, the temper resembled by the little children, whose innocence and humility is so remarkable, and of those poor in spirit is the kingdom of God (the Christian state) made up, Mat. 5. 3. and those are Evangelized peculiarly, that is, wrought on by the preaching of the Gospel, and God gives grace to the humble, but resists the proud, refractary, confident person, and accordingly it is set down as the character of the Gospel, that God hath chosen the foolish things of the world, the weak, the base, the despised, 1 Cor. 1. 27, 28. And so of them that are thus qualified it is here truly said, that as God gives them to Christ for his portion, the men that are to be his subjects (the Israelite indeed, in whom there is no guile, is the fittest to be a disciple,) So when Christ calls all to come unto him, these shall actually come; as soon as ever Christ is revealed to them, they receive him; As Josephus speaking of Christ, Ant. l. 18. c. 4. saith he was 〈 in non-Latin alphabet 〉 , a teacher of those men that did with pleasure receive the truth; Or as the 〈 in non-Latin alphabet 〉 , as many as were (in this sense) disposed to eternal life, believed, Act. 13. 18. and as Christ saith expressly here c. 7. 17. that if any man will, 〈 in non-Latin alphabet 〉 , that is, desire sincerely to do God's will, he shall know of the doctrine &c. that is, acknowledge it as divine, and believe on it, whereas on the other side, Envy keeps some, Act. 13. 45. Covetousness others, Lu. 16. 14 Love of the praise of men, Joh. 12. 42. keeps others from believing. And generally the unbelieving heart is an evil heart, Heb. 3. 12. and a reprobate mind, see 2 Cor. 13. 5.) and a heard heart, and a foolish and slow heart in other places. (see ch. 16. 3.) Meanwhile the better dispositions and preparations of the hearts of these here, are to be looked on as effects wrought by the preventing graces of God, and in that respect they are here said to be drawn by the Father, v. 4. This preventing grace of God, which thus qualifies and disposes them to receive Christ, is by a Metonymy said to draw them to Christ, And that being drawn by God there, is set parallel to God's giving them here, and is preparatory in both places to coming unto Christ, And then those that thus come to him, Christ will in no wise cast out, that is, by no means reject, but receive them and admit them to him, Only he may perish after that, as Judas, which was given to Christ, did, if, as he did, he apostatize from him. By this appears also the meaning of 〈 in non-Latin alphabet 〉 the taught, or the disciples, of God ver. 45. those that have heartily applied themselves to God's service, that have received this effect or impression of God's preventing grace, the honest humble hearts, which thereby are qualified to lay hold and adhere to Christ, when others that have not received these precedaneous pious infusions, or are not wrought on by them, resist and stand out against him, (see Note on 1 Thes. 4. c.) And so again what is meant by 〈 in non-Latin alphabet 〉 ver. 5. given to him by, or from, the Father. He that by this preventing grace of God is thus qualified or disposed, it is said to be given him from the Father to come unto Christ, i. e., his coming to Christ is consequent to that probity of mind wrought by the grace of God in him (As Lu. 1. 74. 〈 in non-Latin alphabet 〉 God's giving us to serve him, is his giving strength or grace, or qualifying us for his service.) An effect of this grace it is, and of that probity produced by it, that any man lays hold on, or receives, the faith of Christ. And therefore from hence will best be discerned what is the meaning of the sheep's hearing the shepherds voice and all that is added in that parable ch. 10. 3. The sheep there cannot be understood to be believers or disciples of Christ, for these there are supposed to be sheep, before Christ the shepherd comes to them, and in that to be denominated sheep, that they hear the true shepherds voice when he comes, and so cannot be they that have already received him, as believers must have done, and accordingly ver. 8. of the thieves and robbers that came before Christ, 'tis said, that the sheep did not hear them (They were sheep therefore before Christ's coming) and so appears by ver. 26. where their not being his sheep is set as the reason of their not believing, which were not a proof, but tautology, if the sheep were there believers. By all which it is evident that the sheep are a sort of men, not yet considered as Christians, but such as are apt to believe in the true Messias, whensoever he comes, and so to follow him, as knowing his voice, ver. 4. which last expression is a key to open the meaning of the parable, and resolve who the sheep are. God the Father is in the 〈 in non-Latin alphabet 〉 or moral, the chief shepherd that is the owner or master of the sheep (as among the Jews men kept their own sheep) And the sheep are those that are best resembled by that emblem, the honest and humble hearted men, that by the revelation of God's will, and some measure of grace afforded, before the coming of Christ, have been formed into all probity and humility of manners, living either as Zacharias and divers others are said to do, walking in the ways of God blameless, or else after an ill life, recovered by repentance, and these are so well acquainted with the ways of God, that when any false Christ or impostor comes with infusions of impiety or wickedness, they discern them to be contrary to Godliness and so will not hearken to them; But when Christ the true sheph • ard (for his Father and he are one v. 30.) cometh, and that, as with divine miracles to attest his mission, so with doctrines of piety, perfectly agreeable to that which they formerly practiced, as the will of God, and only more elevated, and of higher perfection, Mat. 5. then these discerning the agreeableness of his doctrines with those which they have already received from God, and the addition of all the heavenly promises, which agree with the notion which they had of God as a rewarder, they know him to be the Messias, the shepherd which God hath promised to send them, that is, God himself (not any hired servant, whose own the sheep are not v. 12. but) the true shepherd, who is the owner of the sheep, and that is the meaning of their knowing his voice, upon which it is that they follow him, whereas strangers they fly from, and do not know their voice v. 5. By this explication of these so many phrases all importing the same thing, will appear by way of resultance, what is the method that God is pleased to use to bring men to eternal life. He creates them rational, and so Voluntary agents, and because of the weight of the Sensitive part of man, that presseth down the soul, doth by his precepts of good life, and proposals of reward to it, and by his preventing graces, endeavor and do his part to draw them, and engage them to the performance of these duties, or, upon miscarriages, recalls them to repentance. Those that by the strength of these graces (not destroying, but exciting and assisting their free will,) do make use of them to that end, and as far, as is yet revealed to them, live obediently, these are ready to receive and entertain Christ, his promises, and diviner, more elevated precepts, when they are revealed to them, and to those God elsewhere promiseth those higher dignations, under the title of more grace, and giving abundantly to him that hath; And when they have thus received Christ, his doctrine and his grace going along with it, is most proper to take them off from the remaining dregs of corruption, to raise them to those pitches (which none but they are qualified to receive) of piety, and suffering anything for God's sake, of charity, excesses of that, even to enemies, &c. And they that do not fall off because of these heights and strictnesses, but adhere to Christ, and pass through all the trials of this life, constant and persevering, they are daily supplied with more grace here, and rewarded with higher proportionable degrees of glory. One thing only must here be farther added, that there are some that are said to be given to Christ in a more eminent and peculiar degree, and manner, not only to be believers but constant, close attendants of Christ, such were the Twelve, who are said to be given him 〈 in non-Latin alphabet 〉 , out of the world, ch. 17. 6. For of them it is said that no one is lost but only the son of perdition, v. 12. For them he prays that they may be consecrated to the preaching of the Gospel, v. 17. of them he saith that he hath sent them, &c. v. 18. given them the same Commission that he himself had. And his praying for them is distinguished from his praying after for believers, v. 20, 21. which being there set down as in a Parenthesis, he returns to his Disciples again, v. 22 and the glory which God had given him he gives them, where the giving them the glory which God had given Christ, seems a distant thing from their beholding his glory, ver. 24. the former is the fitting them with gifts to succeed him on earth, the latter, the beatifick vision in heaven. And although it be ordinary for the same phrase to be used in a more eminent and restrained sense sometimes then others, and so they who are given to Christ may sometimes be believers only, in other places (where the Context enforce • h it) disciples peculiarly, (and accordingly in that 17 ^th chap. v. 9, and 12. it is only they whom thou hast given me, where yet, as appeared, the disciples only were meant,) yet this addition of the words 〈 in non-Latin alphabet 〉 , out of the world, may be reasonably thought to denote this by a propriety, whereby the world sometimes signifies those that deal in the affairs of the world, secular persons: Whereas the Twelve forsook the world, their trades and callings there, and followed Christ, and so were peculiarly given to him, 〈 in non-Latin alphabet 〉 , out of the world.

[ e] V. 53. Eat the flesh of the son of man and —] What is meant here by the flesh and blood of the son of man must briefly be explained, and that first by taking notice of a figure, or idiom, frequent in these Writers whereby the parts set down separately do signify the whole, which consists of those parts. So is the heaven and the earth set to signify the whole compages of the (sublunary) world (see Note on 2 Pet. 3. e.) and many the like. And so Christ's body and flesh and bones Eph. 5. 30. and here, the flesh and blood of the son of man, is the son of man, or Christ himself. Secondly, by observing the notion of flesh and blood frequently used not only to signify our mortal condition, which this our flesh and blood is subject to, (whereupon, when S. Paul saith, that flesh and blood cannot inherit the kingdom of God, he adds, neither can corruption inherit incorruption, see Note on Mat. 16. e. but also this mortal nature, as it is subject to much weakness, and afflictions, &c. as Isa. 31. 3. the Egyptians are men and not God, and their horses flesh and not spirit, that is, weak helpers, unfit to be trusted in, v. 1. So when S. Paul saith, that through the infirmity of the flesh, that is, in many afflictions, and persecutions, he preached unto them, And so it notes Christ in his state of humiliation quite contrary to that which the Jews expected their Messias should come in, that Christ which was looked on now so meanly, and was afterwards crucified by them. 3 ^lie , by observing the occasion of Christ's discourse here, (as it is ordinary with Christ to accommodate his speeches to the occasions, so Mat. 4. 19. when he calls the fishermen, he tell them he will make them fishers of men, so Joh. 4. 10, 14. and v. 31. and here v. 26, 27. and many the like,) which was thus begun, They followed him for his loaves, v. 26. He reprehendeth that in them, and bids them seek, and desire that food which endureth to everlasting life, v. 27. that is, that doctrine of his which is food for their souls, and being received, and digested and turned into increase of good life in them, would bring them to immortality. They ask him the way for them to do this, He tells them plainly, by believing on him, v. 29. They thereupon call for a sign, a miracle to be wrought by him, or else they will not believe, v. 30. And they instance in Moses who brought them Manna from heaven, And they would have him do some such thing, that they may believe on him, v. 31. Upon this occasion he begins, and compares himself with that Manna, and shows how much he surpasses that, and so continues that comparison betwixt himself and bread, as that is a means to preserve this short life which deserves not to be called life; but he is the author and donour, and publisher of eternal life, v. 33. Upon this speech of his, the Jews murmur, v. 41. that he should call himself the bread that came down from heaven; Christ resumes that speech, and speaks it with all confidence, I am that bread of life, v. 48. that is, that spiritual food, that will bring men to everlasting life v. 50. and this bread, saith he, is his flesh, which he will give for the life of the world, v. 51. that is, he will die for this end to bring men to immortal life, and that is it which he means by his being the bread of life. Upon this, as if they understood nothing all this while (though he had first spoken to them in plain terms, and expressed all by believing on him, v. 29, and 35. and only took up this more obscure figurative speech by way of answer to their proposals) they ask in a senseless, perverse manner, How can this man give us his flesh to eat? v. 52. To which this verse is a confident answer, Verily, verily, I say unto you, Except you eat, &c. still meaning, what all this while he had meant in opposition to their Manna, that hi • doctrine, for the preaching of which he was sent down from heaven, and that grace, which should be purchased for them by his death, was the most excellent food for their souls, which would establish, or comfort, or sustain their hearts, that is, maintain spiritual life in them, and that which would become eternal, v. 54. All which being put together makes up this complete sense of the words, that Christ, this mortal, despised, crucified Christ, that took our flesh on him, came down from heaven, here lived and died, to reveal his Fathers will unto us, and work belief in us, is the food of our souls, the believing, and obeying of whom will, as food sustains corporal life, beget and maintain spiritual life in us, and bring us to eternity. By which also appears what Faith it is, which is looked on by Christ as so highly necessary, even that which is here expressed by feeding on this spiritual food, not only eating, but digesting, and turning it into the nourishment of our souls, such a believing the doctrine of Christ as hath present influence on our lives, obeying, not only understanding his commands, embracing his promises upon the terms on which they are made, undertaking the performance of the condition of them, and not only assenting to the truth of them, And so for the humility of his life, and the charity and zeal to the good of men's souls, and the constancy and courage of his death, and the charity so great as to lay down his life even for enemies, to transcribe, and practice that also. This is 〈 in non-Latin alphabet 〉 — to eat the flesh of the son of man, and to drink his blood, and without this we have no life in us.

[ f] V. 55. Indeed ] One principal notion of 〈 in non-Latin alphabet 〉 hath been formerly explained (see Note on Lu. 16. a.) to signify truly valuable, or durable, or truly valuable, because it is durable, and so here 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 true meat, or truly meat is explained to be the bread of life, v. 48. that, on which he that feeds shall live for ever, so the 〈 in non-Latin alphabet 〉 food that endures forever, v. 27. and opposite to Manna, on which they that feed, die, v. 49. And this 1. as the word 〈 in non-Latin alphabet 〉 truly noteth some special eminency, wherein any attribute belongs to the subject, and when it is applied to resemblances, it then signifies that, which is spoken of, to be more eminently that, by which 'tis resembled, then that itself is, As, I am the true vine, that is, A vine by bearing grapes, (which yield wine, which makes glad the heart of man ) is not near so able, and proper to refresh a thirsty person, as I am, as my commands and promises are. So S. John of Christ c. 1. 9. that he is the true light, that is, the most excellent. So Heb. 8. 2. Heaven is the true tabernacle, that of which the Tabernacle was but a dark and poor resemblance, and so this is called 〈 in non-Latin alphabet 〉 , true bread, v. 32. and truly meat here, that is, more nutritive, and strengthening, and comforting then meat and bread is. 2 ^dly , in respect of the particular matter, to which 'tis here applied, viz. 〈 in non-Latin alphabet 〉 food, that which feeds one for an hour, or a day, (and enlargeth his life, but so long) being not truly food, not worthy to be so called, at least not so, in comparison with that, which keeps him alive, so as life is adequately opposite to death, that is, forever. And so with us the word false signifies fading, transitory, that which will fail us, when it were most of advantage for us to receive benefit by it.

CHAP. VII.

1. AFter these things Jesus [walked in Galilee, for he would not walk in Jury, because the Jews sought to kill him.]

[Paraphrase] 1. went about preaching through the cities of Galilee, where he rather chose to do it, then in Judea, because the rulers of the Jews, those of the Sanhedrim at Jerusalem, sought for some advantage, or occasion to put him to death.

2. Now the Jews feast of tabernacles was at hand.

3. His brethren therefore said unto him, Depart hence and go into Judea, that thy disciples also may see the works that thou doest.]

[Paraphrase] 3. On this occasion his kindred (v. 5.) said unto him, Go into Judea again, that the many, which were wont to follow thee there, may see the miracles which thou doest.

4. For there is no man that doth anything in secret, and he himself seeketh to [note a] be known openly. If thou do these things, show thyself to the world.]

[Paraphrase] 4. For whosoever would gain an authority among the people, in any reason must not do his miracles privately, therefore what ever thou doest, do it in Judea, as publicly as thou canst.

5. For neither did his brethren believe in him.]

[Paraphrase] 5. This they said, as not believing on him, but either suspecting the truth of his miracles, or else desiring that he would do that, which might acquire him that authority, which they conceived him to pretend to.

6. Then Jesus said unto them, My time is not yet come: but your time is always ready.

7. The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil.]

[Paraphrase] 6, 7. Jesus therefore to rectify this mistake of theirs saith unto them, It is not yet fit for me to be so public, because the doctrine that I teach is contrary and odious to the world, or the present prevailing power of the Jews. You may appear wheresoever you will, being not under any such hatred, by anything that you do or teach, as I am sure to be among the Pharisees, and chief of the Jews.

8. Go ye up to this feast: I go not yet up unto this feast, for my time is not not yet full come.]

[Paraphrase] 8. You may go up to Jerusalem, to the feast, as publicly as you please, but I shall not go yet, when you go, or with you, because my time of going up, in such a public capacity, v. 10. is not yet come.

9. When he had said these words unto them, he abode still in Galilee.]

[Paraphrase] 9. And accordingly he stayed a while after the rest of his kindred in the place where he now abode.

10. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.]

[Paraphrase] 10. Soon after his kindred were gone, he also followed, but more privately, with small company attending him, lest he should stir up the jealousy of the Sanhedrim.

11. Then the Jews sought him at the feast, and said, Where is he?

12. And there was much [murmuring] among the people concerning him: for some said, He is a good man: others said, Nay, but he deceiveth the people.]

[Paraphrase] 12. disputing, arguing, among them, some affirming him to be an upright man, and one that taught the truth; others denied, and said that he was a false prophet, and seduced the people.

13. Howbeit, no man spake [openly of him, for fear of the Jews.]

[Paraphrase] 13. by way of oration to the people (see note a.) either for him, or against him, because the people were so divided in their opinions about him, that either speaking for him, or against him, would have been perilous.

14. Now about the midst of the feast,] Jesus went up into the Temple, and taught.

[Paraphrase] 14. Now on some middle day of the feast, on one of the eight days of which the feast consisted, but neither on the first, nor the last of them, v. 37.

15. And the Jews marveled, saying, How knoweth this man letters, having never learned?]

[Paraphrase] 15. How comes he to understand the books of the Law and Scriptures so well, having not been brought up in the schools of the prophets? see note on Mat. 5. g.

16. Jesus answered them and said, [My doctrine is not mine, but his that sent me.]

[Paraphrase] 16. What I teach is not from myself, but from God, that hath sent me.

17. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.]

[Paraphrase] 17. Any man that hath a willingness to do God's will, how contrary soever it be to his own, that hath a readiness to serve God in God's way, and is not wedded to his own (see c. 6. note d.) that man, and none but he, is likely to pass a right judgment on my doctrine, whether it be of God or no.

18. He that speaketh of himself, seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.]

[Paraphrase] 18. For that man will thus judge, He that pretends to be sent by God, when he is not, always seeks his own advantages, somewhat of glory or profit to himself, But he that labors only the bringing honor to God, and in pursuit of that, doth what is most contrary to his own interests, conceals nothing, though it cost him never so dear, to declare it, He is worth believing (or deserves to be believed) having no false design an what he doth, no deceit, or guile in him.

19. Did not Moses give you the law, and yet none of you keepeth the law? why go ye about to kill me?]

[Paraphrase] 19. But 'tis otherwise with you, You are not of that making v. 17. That law which your own beloved Moses gave you, and for the maintaining of which you have so much zeal, and hate me as a breaker of it, ye do not yourselves observe, ye do not (the most of you) live according to the rules of it. If ye did, ye would not be so forward to embrue your hands in my blood, who have no way offended against you, or that; This concludes you not likely to judge what doctrine is of God. A man must have purged and regulated affections, to do so (see c. 6. note d.)

20. The people answered and said, [note b] Thou [hast a devil:] who goeth about to kill thee?

[Paraphrase] 20. art certainly mad to talk thus,

21 Jesus answered and said unto them, [I have done one work, and ye all marvel.]

[Paraphrase] 21. I cured one on the Sabbath day, and ye wondered I would do so, were angry, v. 23.

22. Moses [note c] therefore gave unto you circumcision (not because it is of Moses, but of the fathers) and ye on the Sabbath day circumcise a man.]

[Paraphrase] 22. I shall give you an account of this by remembering you of circumcision given you by Moses (not by Moses originally, but in practice before his time in Abraham, to whom it was commanded by God) Now this law you observe so carefully, that if the eighth day fall upon a Sabbath day, you then circumcise the child on that day for all that.

23. If a man on the Sabbath day receive circumcision, that the Law of Moses should not be broken, are ye angry at me, because I have made a man every whit whole on the Sabbath day?]

[Paraphrase] 23. If then you do a wounding, bloody work about a part of a man, in circumcision, on the Sabbath day, and yet think that you break not the law of the Sabbath by so doing, may not I without being hated, and opposed by you, do a work of charity and mercy to an entire whole man, in working a cure on him on the Sabbath day?

24. Judge not according to the appearance, but judge righteous judgment.]

[Paraphrase] 24. Judge according to the depth of reason, and justice, and not on every slight color of probability.

25. Then said some of them of Jerusalem, Is not this he [whom they seek to kill?]

[Paraphrase] 25. whom the chief of, the Jews would fain put to death?

26. But lo, he speaketh boldly, and they say nothing unto him: Do the Rulers know indeed that this is the very Christ?]

[Paraphrase] 26. And behold, he openly in the Temple, in the presence of all, (see note a.) disputeth and avows his actions; and they have nothing to lay to his charge, which he doth not give a most satisfying account of. Are they of the Sanhedrim persuaded and satisfied in mind that he is indeed the Messias sent from God?

27. Howbeit we know this man whence he is: but when Christ cometh no man knoweth whence he is.]

[Paraphrase] 27. This were very strange, for we are assured of the contrary, in that we know his birth and parentage; But for the Messias, we are taught that he must be one whose parentage is not known.

28. Then cried Jesus in the Temple, as he taught, saying, Ye both know me, and ye know whence I am; and I am not come of myself, but he that sent me is true, whom ye know not.

29. But I know him, for I am from him, and he hath sent me.]

[Paraphrase] 28, 29. To this Jesus answered aloud, I know your meaning, when you say, You know whence I am, viz. that you know the family whereof I come, But there is a farther truth also in your words, By my works, and name, and speeches, you may, if you will, know whence I am, ( Just. Mart. qu. 140 ad orth. ) and indeed I come not in mine own name, nor on mine own errand, but on his, whose testimony of me cannot deceive, but him you do not so know, as to be competent judges what is his will, what is lawful and acceptable in his sight, what not (see v. 23.) but I who come with commission from him, do thus know him.

30. Then they sought to take him, but no man laid hands on him, because [his hour was not yet come.]

[Paraphrase] 30. the time, wherein he was to suffer, being not yet come, God restrained, or diverted them from it.

31. And many of the people believed on him, and said, [When Christ cometh will he do more miracles then these which this man hath done?]

[Paraphrase] 31. If he be not the Messias, tis strange, for when the Messias comes, he will not, cannot in all probability, do greater miracles, then he hath done already.

32. The Pharisees heard that the people murmured such things concerning him: And [the Pharisees and chief priests] sent officers to take him.

[Paraphrase] 32. upon this intelligence the Pharisees very zealous of their traditions, and they of the Sanhedrim fearing their authority might be diminished by him.

33. Then Jesus said unto them, [Yet a little while am I with you, and then I go unto him that sent me.]

[Paraphrase] 33. It is but a small time that I shall continue here, and when I depart I shall return to my Father from whom I came.

34. Ye shall seek me, and shall not find me: and [where I am,] thither ye cannot come.

[Paraphrase] 34. whither I go, ch. 13. v. 33.

35. Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go [unto [note d] the dispersed among the Gentiles, and teach the Gentiles?]

[Paraphrase] 35. to the Hellenists? will he preach among the Jews in Europe, whose chief city was Alexandria?

36. What manner of saying is this,] that he saith, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come?

[Paraphrase] 36. What is the meaning of that speech,

37. In the last day, that great day of [note e] the feast, Jesus stood and cried] saying, If any man thirst, let him come unto me and drink.

[Paraphrase] 37. On the last day of the feast of tabernacles, which was a day of solemn assembly (see note on ch. 19. d.) and on which it was the manner of the Jews to pour out water solemnly on the altar, Jesus on that occasion proclaimed aloud,

38. He that believeth on me [as the Scripture hath said, [note f] out of his belly shall flow rivers of living water.]

[Paraphrase] 38. It shall be 'with him according to what is said Isa. 58. 11. He shall be like a spring of water, whose water by conduits shall from within break forth in great abundance, that is, being filled with the Spirit of Christ, shall not be able to contain, but break forth into all Christian actions, and preach the Gospel with all zeal.

39. (But this spake he of the Spirit, which they that believe on him should receive, for the holy Ghost was not yet given, because that Jesus was not yet glorified.)]

[Paraphrase] 39. (This saying of Christ belonged to the descent of the Holy Ghost Act. 2. (see note on Act. 1. a. and 23. a.) which was to be after his ascension, and not before.)

40. Many of the people therefore, when they heard this saying, said, Of a truth this is [the prophet.]

[Paraphrase] 40. that Prophet, that Moses foretold us of, (though that he should be the Messias, they did not all resolve.)

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

[Paraphrase] 41. very Messias:

42. Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where [David was?]

[Paraphrase] 42. David's parents dwelt?

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

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

[Paraphrase] 44. And some of the officers sent, v. 32.

45. Then came [the officers to the chief priests and Pharisees,] and they said unto them, Why have ye not brought him?

[Paraphrase] 45. the ministers of the Sanhedrim, sent by them to apprehend him, back again without having done it,

46. The officers answered, Never man spake as this man.

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

48. Have any of the Rulers or of the Pharisees believed on him?]

[Paraphrase] 48. Have any of the Sanhedrim, or the more famous learned men believed on him?

49. But [note g] this people who knoweth not the Law, are cursed.]

[Paraphrase] 49. But this rout, which have never studied the law, are apt to run into all giddiness, and follow any false teacher.

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

[Paraphrase] 50. Nicodemus, one of the Sanhedrim, he that was afraid to come to Jesus in the day time, but came in the night, chap 3. 1. said unto them,

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

[Paraphrase] 51. This is too hasty a prejudice against him, in all reason you ought to hear what he can say for himself, and what any can witness against him. Our law proceeds not against any, before we have examined him, and taken cognizance of his matter.

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

[Paraphrase] 52. Art thou, who art one of the Sanhedrim, a follower or favourer of this Galilean? Examine all times, you shall never find that Galilee hath brought forth a prophet, see ch. 1. 46.

53. [note i] And every man went unto his own house.]

[Paraphrase] 53. And they dissolved the assembly, or court, and departed.

Annotations on S. JOHN, Chap. VII.

[ a] V. 4. Be known openly ] The word 〈 in non-Latin alphabet 〉 in the New Testament hath divers significations. First it signifies 〈 in non-Latin alphabet 〉 , saith Hesychius, boldness, confidence, fearlesnesse of danger. So Joh. 11. 54. 〈 in non-Latin alphabet 〉 , to go about fearlessly, So Act. 28. 31. Phil. 1. 20. Heb. 3. 6. and 10. 35. and 1. Joh 4. 17. boldness, or fearlesness, when they are called before secular tribunals; And so 〈 in non-Latin alphabet 〉 in two places of the Acts, ch. 13. 46. where in opposition to the 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 of the Jews, their virulency, contradiction, and railing against Paul and Barnabas, 'tis said, that they 〈 in non-Latin alphabet 〉 , spake boldly and confidently, that speech of the greatest danger, that brought all the harred and persecution of the Jews upon them, we depart to the Gentiles. So ch. 26. 26. I speak 〈 in non-Latin alphabet 〉 , with confidence and courage to Agrippa, who knows of these things, though Festus do not. So Eph. 6. 20. and 1 Thess. 2. 2. Secondly, it signifies freeness, or liberty, of speaking, saying what a man will; so Act. 2. 29. Let me speak 〈 in non-Latin alphabet 〉 freely, without any restraint, of the Patriarch David (and distinctly Elocution (such as is promised them Mat 10. 19.) Act. 4. 13. for there it is the gift that they prayed for, and which discriminated them from other illiterate men, and came upon them by the Spirit, as had been promised Mat. 10. 19.) So 2 Cor. 7. 4. Great is my 〈 in non-Latin alphabet 〉 , freeness, in speaking largely in their commendation, expressed by the 〈 in non-Latin alphabet 〉 following, Great is my glorying of you; so Heb. 4. 16. Let us come to the throne of Grace 〈 in non-Latin alphabet 〉 , with freeness, to declare all our wants, and requests to God. So Philem. 8. having in, or through, Christ 〈 in non-Latin alphabet 〉 , great liberty, or freeness of speech, to say or to command him what is fit. So 1 Joh. 2. 28. 〈 in non-Latin alphabet 〉 , we may have freeness of access to him 〈 in non-Latin alphabet 〉 , and not be turned with shame from him or as guilty persons be ashamed to meet him. So again c. 3. 21. If our heart condemn us not, we have 〈 in non-Latin alphabet 〉 , partly confidence toward God in the first notion of not fearing any danger from him, and partly in this latter of praying freely to him, asking him what we will, as the next words explain it, Whatsoever we ask, we receive. And so again in this latter sense, ch 5. 14. From this there is also a third sense of the word, but lighthly changed from the second, to signify perspicuity of speech, as that is opposite to darkness, or parabolical expressions, when the matter is free and not involved, or obscured by words. So Joh. 10. 24. 〈 in non-Latin alphabet 〉 , tell us plainly, as that is opposed to 〈 in non-Latin alphabet 〉 , to hold them in suspense. So Joh. 11. 14. having said, Lazarus sleepeth, which was a figurative, and withal equivocal speech, he then speaks 〈 in non-Latin alphabet 〉 , in plain words, Lazarus is dead. So again c. 16. 25. and 29. in both places 〈 in non-Latin alphabet 〉 plainly in opposition to 〈 in non-Latin alphabet 〉 , in parables. So 2 Cor. 3. 12. we use 〈 in non-Latin alphabet 〉 great plainness, that is perspicuity of speech, in opposition to the veil over Moses 's face, the obscurity of the Old Testament, v. 13. Fourthly it signifies speaking in any assembly, in a Declamatory way of oration, speaking to the people. Thus doth Phavorinus define 〈 in non-Latin alphabet 〉 , that it is 〈 in non-Latin alphabet 〉 , a going into the midst of the assemby to speak unto the people on any occasion. And this, saith he, according to the making of the word, from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 and so 〈 in non-Latin alphabet 〉 (used Act. 9. 27, 28. and 14. 3. and 18. 26. and 19. 8.) will be paraphrased literally, saith he, from that of Euripides,

[ b] V. 20. Thou hast a devil ] All sorts of diseases were in those days brought on men (sometimes) by the devil, and so generally they that are brought to Christ for cure are said to be possessed (see Note on Mat. 17. c.) but especially those who were more strangely affected, without any visible cause of it, were generally thought to suffer this from the devils getting power to possess them; and of this sort especially mad men (such the 〈 in non-Latin alphabet 〉 Mat. 8. 28. appear to be by their raving temper there) who being not discernibly sick, or ill affected, did yet behave themselves, as if they were in some strong distemper, which is oft an effect of disease or 〈 in non-Latin alphabet 〉 , and therefore were by them thought to be possessed by some evil spirit. So in Just. Mart. Apll. 2. 〈 in non-Latin alphabet 〉 they that are possessed are by all men called mad. So c. 10. 20. 'tis plainly said, He hath a devil and is mad, and Mat. 11. 18.

[ c] V. 22. Therefore ] 'It is to be observed that as 〈 in non-Latin alphabet 〉 in other Gospels, so 〈 in non-Latin alphabet 〉 in this is a particle of transition, otherwise unsignificant, serving only for passage, not to import any causality. And the same is here to be said of 〈 in non-Latin alphabet 〉 , in the beginning of this verse, which is only a form of proceeding in the present discourse, and might be rendered, To this purpose you may observe, that which follows being an account of the lawfulness of working cures on the Sabbath day, and not the concluding this from the former, as 〈 in non-Latin alphabet 〉 for this cause, or therefore, literally would import. But 'tis possible that 〈 in non-Latin alphabet 〉 , here might be the conluding of the former verse and the reading thus, 〈 in non-Latin alphabet 〉 , ye wonder, or are angry with me, for this; (so Theophylact reads it.) But this is a conjecture.

[ d] V. 35. Dispersed among the Gentiles ] The Jews were dispersed before this time in several places among the Gentiles, some in Europe, others in Asia: those in Europe had their chief assembly at Alexandria, and there the Septuagint's translation of the Bible into Greek was in use, and thence they are called 〈 in non-Latin alphabet 〉 , the dispersion of the Hellenists. And of these there were many also in Jerusalem which used the Septuagint's translation, being thus skilled in the Greek tongue, and these living not in Greece are yet called 〈 in non-Latin alphabet 〉 Act. 6. 1. Hellenists, because they used the Greek language, and the Septuagint's translation, whereas others are called 〈 in non-Latin alphabet 〉 Hebrews (see Note on Acts 6. a.) The Asian dispersion is mentioned 1 Pet. 1. 1. and had Babylon for their Metropolis, and used the Targum or Chaldee paraphrase of Onkelos in their Synagogues; Of these two dispersions see Rev. 12. 14.

[ e] V. 37. The feast ] This feast was the feast of Tabernacles, and that is sometimes by the Hebrews called, without anymore. 〈 in non-Latin alphabet 〉 , the feast, as in Cod. Middoth c. 2. 〈 in non-Latin alphabet 〉 they carry a vessel of water through them (that is, through the water gates 〈 in non-Latin alphabet 〉 ) to the Sacrifice of the feast, and Joma c. 2. §. 5. 〈 in non-Latin alphabet 〉 at the feast there was in the hand of one a pot of water, (for so that Rabinicall 〈 in non-Latin alphabet 〉 is the Greek word 〈 in non-Latin alphabet 〉 , which in Athenaeus l. 2. signifies a sort of pots, so called, saith he, from the name of a King Seleucus: ) now it was the custom in that feast of Tabernacles to offer up water unto God, to denote the blessing of rain, which they then prayed for, as of special use against the approaching seed time, as at the Passover they offered an Omer, to obtain from God his blessing on their harvest, and at Pentecost their first-fruits, to obtain from God his blessing on the fruits of the Trees; see Rab. Levi ben Gersom on 2 Sam. 23. 16. These waters which they thus offered, they drew out of Siloah, and brought them into the Temple with the sound of the Trumpet, and offered them with singing of voices and instruments. And in relation to these customs of the Jews at that feast Christ here is said to have cried, 〈 in non-Latin alphabet 〉 , with a loud voice, supplying the sound of the Trumpet, a voice of proclaiming (as 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are but several variations of the Hebrew 〈 in non-Latin alphabet 〉 ) saying, If any man thirst, &c. taking occasion from their custom of drawing water out of Siloah to excite the people to fetch and draw from him, as from a true fountain, all the gifts of the Spirit, which may tend to the fitting them for a divine heavenly plantation.

[ f] V. 38. Out of his belly ] It was ordinary at fountains or springs of water to build receptacles, or vessels of stone, or wells, and in the middle thereof (that is, the 〈 in non-Latin alphabet 〉 the belly here, and in the Hebrew 〈 in non-Latin alphabet 〉 1 King. 7. 20.) to have pipes or cisterns, Prov. 5. 15. through which the water passes, and comes out by Cockes, &c. And thus shall it be with every believer, he shall be so filled with the Spirit of God as a spring of water, that it shall, out of his heart ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 being all one Mat. 12. 40. and both answerable to the Hebrew 〈 in non-Latin alphabet 〉 ) break forth continually into his actions.

[ g] V. 49. This people which knoweth not the law ] Among the Jews there were 1. the Doctors of the Law, the wisemen, 〈 in non-Latin alphabet 〉 Scribes, or 〈 in non-Latin alphabet 〉 , teachers of the law, ( 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , writings and law, being all one, both equally the rendering of the Hebrew 〈 in non-Latin alphabet 〉 , which signifies the book of the Law (by which the Syriac render 〈 in non-Latin alphabet 〉 , writings v. 15. 〈 in non-Latin alphabet 〉 the wholly writings 2 Tim. 3. 15.) the expounders of the Scripture, and 2 ^lie. studiosi legis, those that studied the law, disciples, or (as the Hebrews called them) 〈 in non-Latin alphabet 〉 scholars of the wisemen, and such an one they style 〈 in non-Latin alphabet 〉 a companion of wisemen, who is not yet a Rabbi or teacher, cannot be called Doctor noster excellens, our excellent Doctor, but the next degree to one, one of the sons of the Prophets, or as the Targum renders 〈 in non-Latin alphabet 〉 companions, Ezech. 37. 〈 in non-Latin alphabet 〉 their brethren, that is, such as are of the same society or fraternity with the excellentissimus doctor noster: and 3 ^lie. the people of the earth, the illiterate man, 〈 in non-Latin alphabet 〉 , one of the many, and these are noted by 〈 in non-Latin alphabet 〉 , this rout, or multitude, 〈 in non-Latin alphabet 〉 , which knoweth not the law.

[ h] V. 52. Out of Galilee ariseth no Prophet ] That Galilee was under a reproach among the Jews, appears c. 1. 46. And as there 'tis said, that no good could come out of Nazareth, so here that never any Prophet came out of Galilee. But upon search it seems to appear, that the Pharisees here were too large in their observation of reproach; for though it happened not often, yet of Jonah we find that he was of Gath Hepher, 2 King. 14. 25. that was a town of the Tribe of Zebulun, Josh. 19. 13. and consequently in Galilee, Isa. 9. 1. and this Jonah prophesied in the time of Joash (when he was oppressed by the Syrians) that by his son Jeroboam the kingdom should be delivered out of their hands, 2 King. 14. 25. 26. and was afterwards sent to Nineveh, Jonah 1. 1.

V. 53. And every —] This verse and the eleven first verses of c. 8 the whole story of the woman taken in the act of adultery, are wholly omitted in many ancient copies. S. Chrysostom leaves it out, so doth Nonnus and Theophylact, and the Syriac interpreter, and Euthymius saith that none of the ancients have taken notice of it in their expositions of the Gospel. Maldonado, who strives for it, to make good the Trent Canon, doth yet confess, that of all the Manuscript Greek copies none have it but only one with Leontius 's Comment, and that in that also it is dashed out with a pen, and omitted by the Commentator, that it is not in the most ancient copy of the Vaticane, that none of the 23 authors in the Catena mention it. And in the end of the third book of Eusebius Eccl. Hist. we have these words speaking of Papias 〈 in non-Latin alphabet 〉 , He hath related another story of a woman accused to Christ of many sins, which the Gospel according to the Hebrews contains, implying it not to be in any of the four Gospels; Other later Greek copies there are which have this story in this place, and so the Arabic, and most of the Latin, so the Author of the 〈 in non-Latin alphabet 〉 attributed, but ('tis thought, not truly) to Athanasius. In this difficulty the resolution which is given by the learned H. Grotius seems to be most reasonable, that this part of story was by word of mouth delivered by the Apostles to them that heard them, that Papias and others had it (as is testified by Euseb. l. 3. c. 39.) from the Scholars and hearers of S. John, that though others of Papias 's pretended traditions were not, yet this was approved and received by the Church (as sufficiently testified to have come from the Apostles, and as S. Jerome. affirms put in into that which was called the Gospel of the Nazarens ) and so in later times after the Syriac, but before the Arabic and ancient Latin translations, put into this place of this Gospel, and accordingly read in the Church of God.

CHAP. VIII.

1. JEsus went unto the mount of Olives.

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

3. And the Scribes, and Pharisees brought unto him a woman [taken in adultery: and when they had set her in the midst,]

[Paraphrase] 3. deprehended in the act of adultery, and brought her forth as to judgment. And

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

5. Now Moses in the law commanded that [ [note a] such should be stoned:] but what sayest thou?

[Paraphrase] 5. those that were thus taken should be subject to any the severest punishment, such as stoning was.

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

[Paraphrase] 6. But Jesus gave them no answer, but as if he heeded not, or understood not their question, stooped down, &c.

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

[Paraphrase] 7. supply the place of the prosecutors, and be the first that casts stones at her, Deut 17. 7.

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

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

[Paraphrase] 9. being everyone of them convinced in conscience that he was guilty of some as great commission as this, went out one after another, none remaining but Jesus and the woman, she standing before him in the posture of an accused person before a Judge.

10. When Jesus had lift up himself, and saw none but the woman, he said unto her, Where are those thine accusers? Hath no man [condemned thee?]

[Paraphrase] 10. adjudged thee worthy of death?

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

[Paraphrase] 11. neither do I adjudge thee to death, but rather call thee to repentance and reformation.

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

[Paraphrase] 12. Then Jesus soon after the delivering those words, c. 7. 38. and in pursuance of the same matter, said to them all publicly, I am come to enlighten the hearts of all men, he that will leave his former course, and follow me, I will give him that illumination which shall bring him to piety and bliss.

13. The Pharisees therefore said unto him, Thou bearest record of thyself, thy [record is not true.]

[Paraphrase] 13. testimony is not to be heeded or credited, is no valid testimony, or to be received by us.

14. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go, but ye cannot tell whence I come, and whither I go.]

[Paraphrase] 14. Jesus answered, My testifying of myself doth not invalidate my testimony, my coming from heaven on an embassy to you, on another's, not mine own errand, (and that testified by the Spirit to John the Baptist, and by John the Baptist to you, if ye would believe, but however to myself undoubtedly known) gives a validity to my testimony, and joins God the Father himself in the testimony with me. And as the holy Ghost hath testified, that I am sent by God, so my ascension to heaven (which will sufficiently prove my mission) being known to me before hand, though not to you, and being discoverable by the event to you also, especially when so many eye-witnesses shall have testified it to you, it will follow that my testimony of myself, though a single one, will be authentic and valid, though perhaps, as the one is not already, so the other also will not be heeded by you.

15. Ye judge after the flesh, I judge no man.]

[Paraphrase] 15. Ye that know not my divine original, v. 14. judge of me only according to my human extraction, and in proportion to that, pass sentence of me, I am unwilling to say or judge the worst of you, otherwise I could say worse of you.

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

[Paraphrase] 16. And if I should do so, my judgment were valid according to law, because this is the judgment also and testimony of my father, who by his Spirit, and miracles, and the voice from heaven, requiring all to believe on me, must needs judge them as pertinacious unbelievers, who stand out against all this.

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

[Paraphrase] 17. And it is known in all laws, particularly in that of yours, Deut. 17. 6. that the testimony of two men is to be received as valid in any cause whatsoever.

18. I am one that bear witness of myself, and the father that sent me beareth witness of me.]

[Paraphrase] 18. And I and my father are those two, for as I now witness of myself (which is not against law or reason for me to do, for 'tis not mine own cause but concerns others, to whom I am sent, and not myself, but only as a witness and declarer) so my father also by voice from heaven, descent of his Spirit, miracles, prophecies, testifies my commission from him.

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

[Paraphrase] 19. They say therefore unto him, Is not Joseph your father, have you any other? Jesus replied, you will not receive any knowledge concerning me or my father. Your acknowledging of me is the only way to bring you to the knowledge of my father.

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

[Paraphrase] 20. These things Jesus said in that part of the Temple, where the chest stood, into which the offerings were put, where he publicly taught the people, and that without any man offering to lay hands on him, God so disposing of it for a season.

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

[Paraphrase] 21. I shall depart from hence, and then you shall seek me unprofitably, and by contemning (or as it is interpreted v. 24. not believing) me now, bring judgments upon yourselves, as they that take no warning by the preaching of the Prophet Ezech. 2. 9. And then 'twill be too late to wish for this time again, for I shall be gone far out of reach of your coming to me.

22. Then said the Jews, Will he kill himself, because he saith, whither I go ye cannot come?]

[Paraphrase] 22. The Jews not understanding to what his speech drove said one to another, what will he kill himself, &c.

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

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

[Paraphrase] 23, 24. You and I are from very contrary distant originals, your affections, like yourselves, are of an earthly temper and original, and therefore can fancy such black interpretations of my speeches as if I would kill myself, when my meaning is that I shall ascend to heaven, whence I came, and if ye believe not that I am the Messias, ye shall lose the benefit that I came to bring you, and die without any remedy in your sins.

25. Then said they unto him, Who art thou? And Jesus saith unto them, [Even the same that I said unto you [note b] from the beginning.]

[Paraphrase] 25. I have told you all this while, He that is sent from the Father, the Messias, and if you ask me never so often, I can tell you no otherwise.

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

[Paraphrase] 26. I could by many evidences charge and aggravate your infidelity, but I will use no other but the testimony of my father, which is alone sufficient to convince you, and having my commission from him, I speak nothing but what that commission extends to.

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

[Paraphrase] 27. This speech of his they understood not, not yet conceiving that by him that sent him, he meant the Father.

28. Then said Jesus unto them, [When ye have lift up the son of man, shall ye know that I am he, and that I do nothing of myself: but as my father hath taught me I speak these things.]

[Paraphrase] 28. After the Romans crucifying of me, which I now foretell you, and that by your instance and urging them to it, there will be those evidences yielded you of my being truly, what now you will not believe me to be, (viz. my resurrection, ascension &c.) that you shall have no excuse to deny it, then shall ye be convinced (either to the working your repentance or your destruction) that I am the Messias, and came from God, and do nothing but according to my Commission from him.

29. And he that sent me is with me, the Father hath not left me alone: for I do always those things that [note c] please him.]

[Paraphrase] 29. And as I had at my coming commission from him, so is he perpetually present with me in all I do, to advance and promote all the designs of my coming, that is, to prosper all I set about, for I do nothing but by his appointment and commission.

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

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

[Paraphrase] 31. constantly practice my commands, you are truly and really my followers and disciples.

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

[Paraphrase] 32. And those truths which I shall reveal to you, shall bestow upon you a most valuable freedom.

33. They answered him. We be Abraham's seed, and were never in bondage to any man, how sayest thou, Ye shall be made free?]

[Paraphrase] 33. Then the other Jews there present (not the believers v. 31. but those that were more bloodily disposed v. 37.) replied saying, We are heirs to the promises made to Abraham, and never yet subdued to be slaves to any, and besides we are exercised in the study of the law, and of all such we have a proverb, that such a man is a servant to no man, what can the meaning of those words be, that the truth shall make us free.

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

[Paraphrase] 34. Jesus answered them, I assure you you are mistaken in that opinion of yourselves, in thinking yourselves to be freemen, your being born of Abraham's seed will not prove it, for living and going on in gross courses of sin, ye are to know, that there are no such slaves as they that live indulgent in sin.

35. And the servant abideth not in the house forever: but the son abideth forever.

36. If the son therefore shall make you free, ye shall be free indeed.]

[Paraphrase] 35, 36. And being such, you are far from having any right to be continued in God's family, which belongs only to sons. In the common account of the world, a servant is so far from being a son, and so from having any right to the inheritance of the family, that he is at the mercy of the son when he comes to the fathers estate, to cast him quite out of the family, and unless the son make him free, he cannot be free (nor consequently be so much as capable of being adopted) and this is the case of all such as you, of every indulgent sinner, Christ must lofe him from his spiritual bondage, that of his sin, or else he is not capable of any benefit of son-ship, so much as by adoption.

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

[Paraphrase] 37. And as long as you are engaged in any such sinful course (as by your defigning my death it seems you are) 'tis not your being Abraham's children that will make you, or demonstrate you freemen.

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

[Paraphrase] 38. I do after the example of my father, and you of yours in proportion.

39. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would [do the works of Abraham.]

[Paraphrase] 39. in his obedience and virtues be like him, as children resemble their natural parents in their nature and feature.

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

[Paraphrase] 40. But you are most contrary to that, Abraham was an hospitable person, and obeyed God in all his commands, would have been very far from designing the death of any the meanest Prophet, for no other crime, but that of bringing God's truth unto him, And yet this do ye.

41. Ye do the deeds of your father. Then said they unto him, We be not born of fornication, we have one father, even God.]

[Paraphrase] 41. Ye have another father not willingly owned by you, and him you are like in your actions, Hereupon they reply, none have dubious parents, but they that are unlawfully begotten, we are not such, we are none of those to whom the style of children of whoredoms is given, Hos. 2. 4. but owned and acknowledged by God as his only children.

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

[Paraphrase] 42. Jesus answers, your hating of me is a certain argument that God is not your father, for I am sent immediately from him, I came from heaven, and what I do is by commission from God, not on mine own motion, or any business or errand of mine, or as false Prophets without mission.

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

[Paraphrase] 43. If God were your father, whose commands you received and obeyed as children, you would know my language, being indeed the very language of that father. But the reason is clear, The thing that makes you not believe in me, is not want of means of conviction, that my doctrine comes from God, but because my doctrine is not agreeable to your humor: You cannot abide to hear it, you have not affections capable of it.

44. Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.]

[Paraphrase] 44. The pra •• ises which the devil offers to you, or hath practiced before you, you like much better, then those which I commend to you, He was from the first that we hear of him, malicious, and proud, and bloody, and soon apostatized from God and the right way, for he is an enemy of truth and goodness, and therefore for him to lie, and confirm you in infidelity, is natural, and proper to him.

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

[Paraphrase] 45. 'It is neither the inevidence of my doctrine, nor the weakness of your understandings that keeps you from believing me, and embracing my doctrine, the only thing that makes you reject me is my speaking the truth, that heavenly pure perfect rule of practice, which, it seems, is not for your turn, is vehemently resisted by your passions and prejudices.

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

[Paraphrase] 46. I am sure you have no fault or imposture to lay to my charge, nothing to produce or prove against me, And the tree will be known by the fruits, and yet you will not believe truth, when I speak it.

47. He that is of God, heareth God's words: ye therefore hear them not, because ye are not of God.]

[Paraphrase] 47. If you had true piety in you, then certainly my doctrine, being from God, would be acceptable to you, and you would embrace it.

48. Then answered the Jews and said unto him, Say we not well that thou art a [note d] Samaritan, and hast a devil?]

[Paraphrase] 48. To this the Jews had no other reply, but to fall into reproachful language against him, calling him Samaritan (a word of reproach) and madman. See c. 7. 20. b.

49. Jesus answered, I have not a devil, but I honor my father, and ye do dishonor me.]

[Paraphrase] 49. That I do no vicious extravagant thing, appears by my seeking no honor to myself, not coming in my own name, but referring all my embassie to the honor of God, and you do all that your malice can invent to defame me.

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

[Paraphrase] 50. And this let me tell you, although I do not seek after my own glory, yet my father doth tenderly observe, whether I am honored or dishonored, and passes sentence on men severely for it; see Deut. 18. 19. otherwise, as 'tis no glory of mine I look after, so your reproaches would not touch me.