Annotations on the New Testament

Annotations on Chap. VIII.

[ a] V. 5. Such should be stoned ] That all that are guilty of adultery should be stoned we find not in the Law of Moses, but that they should die the death, which phrase, say the Talmudists, generally signifies Strangling. This punishment of stoning belongs particularly to those that are taken in the fact, as here the woman was, v. 4. So saith Philo of such, 〈 in non-Latin alphabet 〉 , All men have counted them worthy of many deaths, and so of stoning, which was a high degree of severity; and so Solon in one of his laws, 〈 in non-Latin alphabet 〉 , If any man take an adulterer in the fact, he may use him how he please; and in the Twelve Tables, Moechum in adulterio deprehensum impune necato, he that takes him, may kill him lawfully and securely.

[ b] V. 25. From the beginning ] The phrase 〈 in non-Latin alphabet 〉 may here be Adverbially taken; so it is often in other authors: Hippocrates in the beginning of his book and so 〈 in non-Latin alphabet 〉 in Herodotus in Thalia, cited by Budaeus. But for the sense or notation of the phrase here, Melancthon Ep. p. 511. seems to have made a good conjecture, that it signifies prorsus, a note of Affirmation, Even so, or altogether, absolutely. For so the Chaldee, when they would express anything to be simply lawful or unlawful, they use the word 〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉 literally, from 〈 in non-Latin alphabet 〉 incepit, and so it will signify no more then 〈 in non-Latin alphabet 〉 omnino, &c. So in Alexander Aphrodisaeus 〈 in non-Latin alphabet 〉 . speaking of that honor, and piety, which is the end of making the statue or image of any, 〈 in non-Latin alphabet 〉 , saith he, 〈 in non-Latin alphabet 〉 , A statue had not at all been made without that cause. And after speaking of chance, 〈 in non-Latin alphabet 〉 , but somewhat that was uterly unexpected And again speaking of the duties of man, Without them, saith he, the life of man is nor a life, 〈 in non-Latin alphabet 〉 , nor indeed at all the 〈…〉 men any longer; and many the like in that one 〈◊〉 But the other interpretation also, 〈 in non-Latin alphabet 〉 at the first, may well enough be born, and hath the example of the Septuagint, Gen. 13. 4. and 43. 18, and 20. and of * Nemesius 〈 in non-Latin alphabet 〉 , having held out at the first, they yielded at the end. See Jo. Coch. in Excerpta Gemarae in Sanhedr. p. 280. And so the sum of Christ's speech is, that though they made doubts and disputes about him, what he was, yet he still made no scruple to stand to his affirmations of himself, he still affirms, that 'tis even as he tells them all this while, absolutely so, and no otherwise, he hath not spoken anything too high of himself.

[ c] V. 29. Please him ] The word 〈 in non-Latin alphabet 〉 signifies in common use the decree or appointment of any court, or judge, or Prince (coming from 〈 in non-Latin alphabet 〉 , just as 〈 in non-Latin alphabet 〉 the ordinary word for an ordinance, doth from 〈 in non-Latin alphabet 〉 , agreeable to the form of 〈 in non-Latin alphabet 〉 , Act. 15. 25.) so the Principum placita among the Romans, the Arrests of the Parliament of Paris, &c. among the French, and the Common pleas in England (that is, communia placita or 〈 in non-Latin alphabet 〉 ) a phrase to express a court of judicature among us, the word pleas denoting Judgments in one court, as the Kings bench a tribunal in another. So here 〈 in non-Latin alphabet 〉 may possibly be God's laws, decrees, determinations, which he as the Judge or Prince of all, of his good pleasure, determines to be done, and because Commissions are issued out of courts, and are a kind of decree of those courts, that such a man should have such a power, therefore 〈 in non-Latin alphabet 〉 may be extended to those. So Act. 6. 2. 〈 in non-Latin alphabet 〉 'tis not thought fit, or appointed, or determined, &c. and 〈 in non-Latin alphabet 〉 , v. 5. the thing was resolved on, and agreed on by all, The multitude there having to do in the choice of the men, as follows, and the Apostles consecrating and imposing hands on them, v. 6. So Act. 12. 3. when Herod saw 〈 in non-Latin alphabet 〉 , I suppose the meaning is, that the Jews had expressed their judgment, past their votes in it, that is, either the Sanhedrim of the Jews, or possibly the people of the Jews, for so since the power of capital punishments was taken from the Jews, and was now in the Romans hands, the proceeding was after the Roman fashion, which was, ut injussu populi nihil fiat, that nothing should be done without the command of the people. Thus 'twas before in the case of Christ, Mat. 27. 22. where Pilate asks the multitude. What shall we do with Jesus? and they all said, Let him be crucified, this was their 〈 in non-Latin alphabet 〉 there, and v. 24. it seems the Judge could not resist this vote of theirs, and the whole matter is laid on this sentence of theirs, Pilate disclaiming, and washing his hands from having anything to do in it; and so in that of James, the Jews, it seems, had given their votes ( 〈 in non-Latin alphabet 〉 ) and Herod seeing how forward they were in it, (for so Eusebius expresses it, 〈 in non-Latin alphabet 〉 , they not only consented, but joyed in it ) to gratify them farther, he proceeded to apprehend Peter also, and of him 'tis added (agreeably to what hath been now said) that Herod meant after the Passover to bring him forth to the people, that is, to ask their sentence, or 〈 in non-Latin alphabet 〉 , or pleasure, concerning him, and accordingly, if they so voted, to put him to death; and therefore v. 11. when he recounteth his deliverance, he calls it not only a rescue from the hand of Herod, but from the people of the Jews, and their expectation.

[ d] V. 48. Samaritan ] This title of Samaritan here, is by way of reproach affixed on Christ, not that they thought him so, but because this was an odious name among the Jews; So as Idolaters, Lev. 25. 47. are called Aramaei, or Syrians, because the Syrians were anciently such, and thus all cruel men we call, Turks, and covetous, Jews, not that we think they are such naturally, but that they are like unto them. Or else, because Christ had conversed with the Samaritan wowan▪ which was against the Jewish rule, Joh. 4. 9. he is thought a desertor of the Jewish law, and so to be one of them.

CHAP. IX.

1. AND as Jesus passed by, he saw a man which was blind from his birth.

2. And his disciples asked him saying, Master, who did sin, [note a] this man, or his parents, that he was born blind?]

[Paraphrase] 2. And some of his followers asked him, saying, Sir, was it any sin of his own, when his soul was in another body, or was it some sin of his parents at the time of his conception, which caused this blindness in him?

3. Jesus answered, [Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.]

[Paraphrase] 3. Neither his own nor his parents sins were the cause of this blindness of his, but God's secret wisdom, who meant by this means to show forth in me his miraculous power among you.

4. I must work the works of him that sent me, while it is day: the night cometh, when no man can work.

5. As long as I am in the world, I am the light of the world.]

[Paraphrase] 4, 5. And having received such power from him, I ought, while I am here, to exercise it, and show the world that I am sent to enlighten it, by this emblem of curing him that is born blind.

6. When he had thus spoken, he spat on the ground, and made clay with the spittle, and anointed the eyes of the blind man with the clay.

7. And said unto him, Go wash in the pool [of Siloam (which is by interpretation, sent.)] He went his way therefore and washed and came seeing.

[Paraphrase] 7. which by the name of it, may put you in mind of the Messias (who is styled, The sent) by whom the cure is wrought.

8. The neighbors therefore, and they that [before had seen him, that he was blind, said, Is not this he that sat and begged?]

[Paraphrase] 8. had oft seen him before, and so knew that he had been blind, now seeing this cure wrought, some of them asked if this were not that blind man which was wont to sit and beg at such a place?

9. Some said, This is he: others said, He is like him: but he said, I am he.

10. Therefore said they unto him, How were thine eyes opened?

11. He answered and said, A man that is called Jesus, made clay and [anointed] my eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight.

[Paraphrase] 11. besmeared

12. Then said they unto him, Where is he? He said, I know not.

13. They brought to the Pharisees him that aforetime was blind.

14. And it was the Sabbath day when Jesus had made [the clay,] and opened his eyes.

[Paraphrase] 14. that mixture of earth and spittle,

15. Then again the Pharisees also asked him how he had received his sight: He said unto them, He put clay upon mine eyes, and I washed, and do see.

16. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the Sabbath day: Others said, [How can a man that is a sinner do such miracles?] and there was a division among them.

[Paraphrase] 16. Certainly such miracles cannot be wrought but by the finger of God, and so cannot be the work of an impostor, a man of sin, a great sinner.

17. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?] He said, He is a prophet.

[Paraphrase] 17. What opinion of him hath this work of power and mercy to thee wrought in thee?

18. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight.

[Paraphrase] 18. The consequent of this dispute was, that the Jews at length would not believe the plain matter of fact, that the man that now saw had ever been blind, till the testimony of the parents made that clear.

19. And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see?]

[Paraphrase] 19. And asked them these three questions, 1. whether this were their son? 2. whether they will affirm upon their knowledge that he was born blind? 3. whether they know how this cure was wrought, or by whom?

20. His parents answered and said, [We know that this is our son, and that he was born blind:]

[Paraphrase] 20. For two of the questions we answer distinctly, We know, &c.

21. But by what means he now seeth we know not, or who hath opened his eyes we know not; He is of age, ask him, be shall speak for himself.]

[Paraphrase] 21. He is of age and understanding to answer that third question, and certainly is the fittest to give you an account for that master which himself is so nearly concerned in.

22. There words spake his parents because they seared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ [he should be [note b] put out of the synagogue.]

[Paraphrase] 22. he should be ignominiously used, and put out of the court.

23. Therefore said his parents, He is of age, ask him.]

[Paraphrase] 23. To avoid which danger it was that his parents waved the answering of this question, and put it off to their son, For this was a thing of such a nature, that the affirming Jesus to have done it, was in effect the affirming him to be the Messias.

24. Then again called they the man that was blind, and said unto him, Give God the praise, we know that this man is a sinner.]

[Paraphrase] 24. Then a second time they sent for, and examined the man that had this miraculous cure wrought on him, attempting to draw him from that opinion of Christ which he seemed to have, by bidding him ascribe the praise of his cure wholly to God, and not to look on Christ with any veneration, telling him that if he did it on the day, and in the manner forementioned, it was thereby evident, that he was one that broke the Sabbath, and so not from God, but an impostor, (see v. 16. and 2 Thess. 2. 3.) who consequently had no such virtue, or piety, as could contribute anything to this matter.

25. He answered and said. Whether he be [a sinner] or no, I know not: one thing I know, that whereas I was blind, now I see.

[Paraphrase] 25. an impostor.

26. Then said they to him again, What did he to thee? how opened he thine eyes?

27. He answered them, [I have told you already, and ye did not hear:] wherefore would you hear it again? will ye also be his disciples?

[Paraphrase] 27. I have told you, and you did not heed it; or else, I have told you plainly and distinctly enough already,

28. Then reviled they him, saying, Thou art his disciple, but we are Moses disciples.

29. We know that God spake unto Moses: as for this fellow, we know not [from whence he is.]

[Paraphrase] 29. of any commission from God which he hath, nor can give any account of him.

30. The man answered and said unto them, [Why herein is a marvelous thing, that ye know not from whence he is, and yet he hath opened mine eyes.]

[Paraphrase] 30. It is strange that one should do such miracles as these, and you learned men not know whether he be sent from God or no.

31. Now we know that God heareth not sinners, but if any man be a worshipper of God, and doeth his will, him he heareth.]

[Paraphrase] 31. It being resolved on among all men, that an impostor or false teacher is not enabled by God to work such miracles as these (or if he were, God must be thought to assist him in his impostures) but only pious and faithful servants of God, that came to do his will, not their own.

32. Since the world began was it not heard that any man opened] the eyes of one that was born blind.

[Paraphrase] 32. It is above all human power to open

33. If this man were not of God, he could do nothing.]

[Paraphrase] 33. If he were not sent and impowered by God, he could never do such things as these.

34. They answered and said unto him, [Thou wast altogether born in sins, and dost thou teach us? And they cast him out.]

[Paraphrase] 34. Thy being born blind is a mark & character of some extraordinary ill in thee, which makes thee very unfit to teach Doctors and Rabbi's, in matters of this moment. And they cast him out of the court (see note b.) with disgrace.

35. Jesus heard that they had cast him out, and when he had found him, he said unto him, Dost thou believe on the son of God?

36. He answered and said, Who is he, Lord, that I might believe on him?

37. And Jesus said unto him, Thou hast seen him, and it is he that talketh with thee.

38. And he said, Lord, I believe. And he [worshipped him.]

[Paraphrase] 38. bowed down, and made a most lowly obeisance to him as to the Messias.

39. And Jesus said, [For judgment I am come into this world; that they which see not, might see; and that they which see, might be made blind.]

[Paraphrase] 39. This will be the effect of my coming into the world, not only that those that are blind shall receive sight, but also that the most seeing learned men, Pharisees, &c. will not see the things before their eyes.

40. And some of the Pharisees which were with him heard these words, and said unto him, [Are we blind also?]

[Paraphrase] 40. Are we the men that he means by the latter part of his speech? Are we then become blind in his opinion?

41. Jesus said unto them, If ye were blind, ye should have no sin; but now ye say, We see; therefore your sin remaineth.]

[Paraphrase] 41. Jesus said unto them, It were well for you, if it could be truly pronounced of you, that you are blind, If your sin were of impotence or unability to see, it would be more pardenable, but now by your acknowledging yourselves not to be blind, and so that all that you do you do knowingly and deliberately, your sins receive a very great aggravation.

Annotations on Chap. IX.

[ a] V. 2. This man or his parents ] The Jew that asked this question, seems to have been of the Pythagoreans opinion (or, as they call it, de Sapientibus Mechar ) who believed the transmigration of souls from body to body, called 〈 in non-Latin alphabet 〉 , the removal from vessel to vessel, and so supposes by his question that the soul of this man, having formerly offended, is now thus punished by being put into a blind body. That this was the conceit of those ancient Philosophers, that according to the degrees of proficiency either in virtue or sin, souls were put into more honorable or less honorable bodies; upon demerit removed from the body of a male to a female, then from a perfect to an imperfect man, and after upon demerit again into a beast, may be seen in Alcinous, 〈 in non-Latin alphabet 〉 . and the rest of the Pythagorean writers, which with other the like opinions certainly enough were infused before this time into some of the Jews, and so these disciples here might have imbibed this, and not so early or speedily have laid it aside, but might think it possible, and so ask a question about it. The other part of the question concerning the parents sin, seems to refer to some particular sin in the act of generation, which might have some influence on the child begotten, and make it imperfect in this or some other kind. This is by learned Jews affirmed of that conjugal sin, which is forbidden by the Law, Lev. 20. 18. and Ezech. 18. 6. which, they say, may reasonably hinder, on the woman's part, a just or complete conception. Of Christ's answer to this question, which followeth, see Masius on Jos. 1. 6. p. 115.

[ b] V. 22. Put out of the synagogue ] That 〈 in non-Latin alphabet 〉 the Synagogues of the Jews signify all manner of assemblies hath been said, Mat. 6. d. Agreeably the 〈 in non-Latin alphabet 〉 removing or turning out of the Synagogues, is the separating any offender from such assemblies, setting a mark of reproach upon him, that he might not be familiarly conversed with by any, which is 〈 in non-Latin alphabet 〉 Lu. 6. 22. the Nidui so known among the Jews. This was always done with circumstances of contumely, and so hath 〈 in non-Latin alphabet 〉 added to it, contumelious usage, Lu. 6. 22. And so v. 35. of this chapter their casting the man out of the synagogue, signifies that ceremony of reproach, the officers of the court taking him that was condemned and thrusting him out of the assembly. What thus belonged to excluding him out of the assembly, though it belonged to civil commerce, yet certainly excluded him out of the sacred assembly also, For the lowest degree of Excommunication among the Jews, being to the separating for the space of four paces, this must needs belong to all kind of assemblies sacred as well as civil. And therefore S. Chrysostom here affirms 〈 in non-Latin alphabet 〉 , they cast him out of the Temple, Hom. 59. and Nonnus,

CHAP. X.

1. VErily, verily, I say unto you, [He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief, and a robber.]

[Paraphrase] 1. He that comes and pretends to be the Messias and comes not as he ought to do, with miracles and doctrine, such as may testify him to be sent by God, he is to be looked on as an impostor, that means to seduce and ruin those that follow him.

2. But he that entereth in by the door, is the shepherd of the sheep.]

[Paraphrase] 2. But he that thus approves himself to be employ'd and sent by the owner, or Master of the sheep, he comes on purpose to feed and preserve his sheep a and is to have power over them.

3. To him the Porter openeth, and the sheep hear his voice, and he calleth [note a] his own sheep by name, and leadeth them out.]

[Paraphrase] 3. To him all they who are to guard the door, and keep out thieves, are by the Master of the sheep commanded to give admission, and to that purpose have a token to discern him by, The Messias is so described in the prophets, and the doctrine truly divine so far revealed there, that by accordance with that all the true watchmen of the Church acknowledge him, and all truly pious men obey and follow him, and he on the other side looks on these as the peculiar flock that he is to take charge of, and hath a particular care of every such pious man, and as the shepherd careth for his sheep, makes all necessary provision for them.

4. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice.]

[Paraphrase] 4. And when he thus brings forth his sheep (see note on Mat. 9. i.) to the water or pasture, it is not his manner to drive, but only go before: and call or lead them▪ tell them what they are to do, and show them the way by his example, and all truly pious men qualified to be disciples of his (see note on ch. 6. d.) they will certainly follow him, distinguishing his voice, his doctrine from all others, from all impostors.

5. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.]

[Paraphrase] 5. An impostor or false Christ that reacheth doctrines contrary to piety, they will not follow, but fly from him as from a wolf, having such certain tokens, by which to know the true doctrine of God, the true shepherds voice, that they can tell how to avoid all others that come to seduce them, by this very mark, because 'tis a strange voice, quite contrary to that piety and probity which they have been taught by God.

6. This parable spake Jesus unto them, but they understood not what things they were, which he spake unto them.

7. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.]

[Paraphrase] 6, 7. Thus much Christ spake thus parabolically and obscurely to them, And because they understood not his meaning in it, he added farther, As the Fathers mission and commission v. 1. is the door by which the shepherd himself is to enter, (and whosoever doth not so, being not sent by God, betrays himself to be an impostor) and as his making known the will of God, not preaching any doctrine contrary to piety, but all to the advancing of it, is a certain evidence of his being sent by God, so in another respect, I am the door, that is, the only way for the sheep, the true servants of God, to enter by, into that fold, the Church, where all are to live regularly, and not to go out, or depart from him.

8. All that ever came before me are thieves and robbers: but the sheep did not hear them.]

[Paraphrase] 8. All others that have come of late pretending to be vindicators of the Jews from the Roman yoke, (such as Theudas, Judas Gaulonites &c.) have been impostors, which no pious person would heed, as neither coming with commission from God, nor bringing Divine doctrine with them, but doctrines of rebellion and bloodiness, and the like.

9. I am the door: by me if any man enter in, he shall be saved, and shall go in and out and find pasture.]

[Paraphrase] 9. I am the door, that all pious men must pass thorough, and whosoever doth so, he shall be (as in a fenced inclosure) in a safe, a rich, a plentiful condition, and wheresoever he turns, shall find pasture.

10. The thief cometh not, but for to steal, and to kill, and to destory, I am come that they might have life, and that they might have it more abundantly.]

[Paraphrase] 10. Thus contrary am I to those that come without commission, ver. 1. All those impostors come to get advantage to themselves, to deceive and ruin you. But my only end of coming is to help my sheep to life instead of butchering them, to help them to plenty, to provide abundantly for them, not to gain anything to myself.

11. I am the good shepherd: the good shepherd giveth his life for the sheep.]

[Paraphrase] 11. Nay so far am I from the thief that comes to kill the flock, that like the good shepherd (which keeps his own sheep, is not hired to keep another's, see note a.) who ventures when there is occasion (pawns, engages) his life for his sheep, rather then they shall come to hurt, grapples with wild beasts that come to destroy his flock, so do I.

12. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep and flieth: and the wolf catcheth them, and scattereth the sheep.

13. The hireling flieth, because he is an hireling, and careth not for the sheep.]

[Paraphrase] 12, 13. This is far from the manner of impostors, nay it is peculiar to the good shepherd, whose flock is (not entrusted by another to his keeping, and he paid for that service, but) his own goods, and himself makes it his calling to look to them. He that keeps another man's sheep and is paid for his labor, will never venture his life to preserve them, prefers his life before the advantage of his service, and thereupon when ever a wolf comes, that will endanger his life if he defends his sheep, he runs away, and to save his life destitutes them, and this upon this very score, because he is not the owner, but only a servant hired to keep the fold. Whereas he whose own they are, will hazard his life, rather then leave his flock (his whole estate, as 'twas oft among the Jews) to be torn, and worried by the devourer.

14. I am the good shepherd, and know my sheep, and am known of mine.

15. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.]

[Paraphrase] 14, 15. Just such a shepherd am I, who, as I resemble the shepherd in other things, knowing my sheep particularly, and being known by them (see v. 3.) (in the same manner, as my Father knoweth me, and I him, my Father owning, and giving me perfect knowledge of his will, and I obeying and following my Father in all things,) So also I venture my life for my sheep, and will most willingly suffer death, in regard to the benefits that will come to my sheep, my disciples (all that receive and obey my voice) by that means.

16. And other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice, and there shall be one fold, and one shepherd.]

[Paraphrase] 16. But for you Jews, let me tell you, my flock is not all within this pale of Judea, I have others that will believe and obey me, receive the faith, beside and beyond the Jewish nation, and the care and rule of those I must undertake, and they will follow my call more obediently then the Jews, own and obey me, and all believers both of Jews and Gentiles shall unite very sociably together, and become one fold, under me the one shepherd of them all, who lay down my life for them also, as well as for the Jews.

17. Therefore doth my Father love me, because I lay down my life, that I might take it again.]

[Paraphrase] 17. This careful discharge of the office entrusted and committed to me by my Father, is that to which it is but proportionable, that my Father should love and value, and reward me, And therefore it is that as I venture my life for my flock, so when I shall have lost my life, by the care and power of my Father, I shall be able to rise again, and the lower I suffer here, the higher shall I be exalted, Phil. 2. 9.

18. No man taketh it away from me, but I lay it down of myself; I have power to lay it down, and I have power to take it again, This commandment have I received of my Father.]

[Paraphrase] 18. 'It is not in the power of man to take my life away from me, if I did not thus voluntarily of my own accord lay it down; I can give myself up to be crucified, and then can rise to life again. And thus to do my Father hath appointed me, This is a prime part of my commission.

19. There was a division therefore again among the Jews, because of these sayings.

20. And many of them said, [He hath a devil and is mad, why hear ye him?]

[Paraphrase] 20. He is mad (see note on ch. 7. b.) why do you give any heed to what he saith?

21. Others said, [These are not the words of him that hath a devil. Can a devil open the eyes of the blind?]

[Paraphrase] 21. These are neither the words nor actions of a mad man. Can the devil himself, or consequently his being mad, or possessed with the devil, help him to do the things that he doth? to cure one that was born blind?

22. And it was at Jerusalem the feast of Dedication, and it was winter.]

[Paraphrase] 22. And it was the time of the feast of Dedication, a feast ordained by the Jews 1 Mac. 4. 59. & 2 Mac. 10. 8. in commemoration of the new consecrating of the Altar, after it was profaned by Antiochus, which upon that institution was observed by them at this time, on November 14. and approved here by the presence of Christ, though it were not prescribed by God in the Law.

23. And Jesus walked in the Temple in Solomon's porch.]

[Paraphrase] 23. And according to the custom of that season he walked now in Solomon's porch under covert, as in the summer they used to walk in the open air in the courts without any roof over them.

24. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.]

[Paraphrase] 24. By this means the people being all in a narrower compass or lesser room, they came about him close, and said unto him, How long dost thou by obscure expressions continue our doubts whether thou art the Messias or no? If thou art, tell us perspicuously; see note on ch. 7. a.

25. Jesus answered and said, I told you, and ye believed not: The works that I do in my Fathers name, they bear witness of me.]

[Paraphrase] 25. Jesus said, I have told you in words significant enough, if ye would believe, and the miracles that I have done (in my Fathers name, whom I affirm to have sent me) through his power, and by authority from him, have born testimony that I am sent by him, and therefore that whatever I affirm of myself, is true.

26. But ye believe not, because ye are not of my sheep, as I said unto you.

27. My sheep hear my voice, and I know them, and they follow me.]

[Paraphrase] 26, 27. But all this works no belief in you, which is an evidence, and demonstration from the effect, that you are not those sheep that hear the good shepherds voice. v. 3, 4. (see note on ch. 6. d.) and are known by him, v. 14. (see note a.)

28. And I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand.]

[Paraphrase] 28. And I make that provision for them intimated v. 10. and my care over them shall be such, that while they keep close to me, no devourer shall ever be able to annoy them, or pluck them from me.

29. My Father who gave them me, is greater then all: and no man is able to pluck them out of my Fathers hand:]

[Paraphrase] 29. Certainly my Father is stronger then any that can oppose himself against them, and his special work it is, that all the true sheep of his fold, all truly pious persons, should come to me, and that infinite power of his is engaged for it, that none such shall by any violence be taken from him, deprived of that life, which here I promise to give them.

30. I and my Father are one.]

[Paraphrase] 30. And seeing my Father and I are one, it follows that I shall defend them also, and that none shall be able to pluck them out of my hand, ver. 28.

31. Then the Jews took up stones again to stone him.]

[Paraphrase] 31. Upon this again the Jews attempted to stone him.

32. Jesus answered them, Many good works have I shown you from my Father, for which of those works do you stone me?]

[Paraphrase] 32. And Jesus said, Many miracles of mercy to you, miraculous cures &c. have I wrought, as testimonies of my mission from my Father, and never a destructive one, none that you have been the worse for, For which of these my saving miracles do you destroy me?

33. The Jews answered him, saying, For a good work we stone thee not, but for blasphemy, and because that thou being a man, makest thyself God.]

[Paraphrase] 33. The Jews said, 'It is not for any of thy miracles, (which are not denied to be all such, and acts of mercy in thee) for which we think thee worthy of death, but because thou hast spoken blasphemy, that is, because thou, who art but a man, makest thyself God by that speech of thine, ver. 30. (see Rom. 16. 25.) where though thou calledst God thy Father, yet thou affirmedst that he and thou were one.

34. Jesus answered them, Is it not written in your law, I said, ye are God's?]

[Paraphrase] 34. Jesus answered, These words in the Psalmist you cannot but remember, Psal. 82. 6. I have said, ye are God's, and that book is canonical scripture with you,

35. If he called them God's, unto [note b] whom the word of God came, and the scripture cannot be broken,]

[Paraphrase] 35. If therefore they who are there spoken of by God, that is, rulers or judges ordinarily so called, who received their Commission from men, not from God immediately, (only persons to whom the execution of God's law was entrusted among men) be by God himself called God's, and whatsoever is said in the books of Scripture is true,

36. Say ye of him whom the Father hath sanctified, and sent into the world, Thou blasphemest, because I said, I am the son of God?]

[Paraphrase] 36. Is it reasonable for you to affirm of him, whom God immediately, and in an extraordinary manner hath first consecrated, then sent into the world, then by the descent of the Spirit and voice from heaven testified his mission to so eminent (and with so peculiar) an office, that of the Messiah of the world, that he is guilty of blasphemy, for affirming himself to be the son of God?

37. If I do not the works of my Father believe me not.]

[Paraphrase] 37. If I performed not those works among you, which might testify me to come from God, you might with some reason doubt of me.

38. But if I do, though ye believe not me, believe the works: that ye may know and believe that the Father is in me, and I in him.]

[Paraphrase] 38. But if I do, then, though you believe nothing that I say, yet your faith is due to those works of God my Father, wrought by me, by which 'tis evident that the Father acts in me, and I in him, wholly by his power, and so that he and I are one, which was the speech you charged as blasphemous in me.

39. Therefore they sought again to take him, but he escaped out of their hands.]

[Paraphrase] 39. On this speech again they attempt to lay hands on him, not now to stone him presently, by the law of Zealots, as a blasphemer, as v. 31. but to bring him before the Sanhedrim; and charge some other crime against him. But he went out, and escaped their violence at that time also;

40. And went away again beyond Jordan, into the place where John at first baptized, and there he abode.

41. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.

42. And many believed on him there.]

[Paraphrase] 42. And in that place, being the place where John had baptized and testified of Christ, they that had heard John, comparing what they remembered from him, with what they had by experience seen in Christ, by this means were inclined, many of them, to believe in him.

Annotations on Chap. X.

[ a] V. 3. His own sheep ] What the 〈 in non-Latin alphabet 〉 sheep here signify in this Parable, hath been largely set down, (Note on c. 6. d.) viz. the obedient servants of God considered before and without the revelation of Christ unto them, who being so qualified are most ready to embrace the precepts of the Christian perfection, when they are offered to them; These also is Christ ready to receive, or any that having been engaged in sin come with penitence, and resolution of mind to be such; And consequently, when these come to Christ, they are styled here, and looked on by him, as 〈 in non-Latin alphabet 〉 , that is, either peculiar sheep, those that by God's praevenient graces are thus fitted, beyond all others, to come to Christ, or else, as the 12 ^t h verse imports, (where the shepherd is set opposite to the hireling, whose own the sheep are not ) his own sheep, those to whom Christ hath a peculiar title beyond all others, who are therefore said to be given by God to Christ as his possession; see Note on ch. 6. d. Now of these thus owned, or acknowledged by Christ, it is here said, that he doth 〈 in non-Latin alphabet 〉 , call them by name. That refers to the custom of shepherds, that are so conversant among their sheep, that they know them severally, (see v. 14. and 27. I know them ) and have a several name for every of them, by which they distinguish and call them, and each of them knows, and answers by obediential coming, or following, to that call. So v. 3. they hear his voice and know it, v. 4. and he is known of them, v. 14. Thus among us, huntsmen do with their hounds, and plow-men with their cattle; And it seems in Jewry, where the feeding of cattle was the great trade, and where other customs obtained, then those that are among us, the Shepherd did thus with his sheep. For want of their art, and usage of going before, and leading, and calling their sheep after them, which is known in the Scripture to have been among them, Psal. 23. 2, 3. and Ps. 80. 1. and Ps. 77. 20. our shepherds now go after, and drive the sheep. But the change and diversity of customs in divers countries is very ordinary. And here it is evident that this custom of the Jews is refer'd to, by v. 4. where answerable to the shepherds calling, and leading, and going before, is the sheep's following, and knowing his voice, whereas v. 5. A stranger they will not follow; for they know not the voice of strangers. By which it is clear, that his calling his own sheep by name, and leading them, is the shepherds particular care, and providence for his sheep, and, in the moral, denotes Christ's peculiar owning these honest, obedient, humble creatures, that come to him not in the clothing, but real qualities of the sheep, and making provision for them.

[ b] V. 35. Unto whom the word of God came ] The coming of the word of the Lord to any man signifies among the Hebrews frequently in the Old Testament, God's sending a man, designing him, appointing him to any office, and so 'tis constantly used in the writings of the Prophets, who begin their prophecies solemnly in this form; The word of the Lord came unto me, saying, which is but their showing or vouching their Commission, and so when Rom. 10. 17. it is said 〈 in non-Latin alphabet 〉 , that is, preaching of the word, (not their hearing, but their being heard, as in Plato in Phaedro, 〈 in non-Latin alphabet 〉 , I desire to temper the brackish hearing with sweet, or potable speech, where 〈 in non-Latin alphabet 〉 hearing is used for the word, or speech, which is heard, ) is 〈 in non-Latin alphabet 〉 , by the word of God, the meaning of it is, that no man must preach, except he be sent, v. 15. where the word of God signifies not the word which they preach, but the Commission from which they are authorized to preach to others. And so for the office of Judge, &c. it is as proper, the word of the Lord signifying a Commission from God mediately, or immediately for any such; which when it comes to any man for the execution of power over others, it is the enstating of him in that office of power, and the same will be said of the Sacerdotal also. But the truth is, the phrase here is not, Those to whom the word of the Lord came, upon which supposition this interpretation is built, but 〈 in non-Latin alphabet 〉 , to whom the word of God was, or was spoken, and that may thus be interpreted, David, Psal. 82. 1. hath these words, God standeth in the congregation of the mighty, he judgeth among the God's, How long will ye judge unjustly? &c. In that place the Judges or Rulers of the Sanhedrim are called God's by the Psalmist, in the person of God, and again v. 6. I have said, ye are God's, and ye are all children of the most high; Christ referring here to this, saith, Is it not written in your law, I have said, ye are God's? from whence he concludeth, 〈 in non-Latin alphabet 〉 , If he called them God's, to whom the word of God was, that is, to whom, or of, or concerning whom God spake in that place of the Law, that is, in the book of Psalms, (comprehended sometimes under the word Law (see ch. 12. 34.) as the whole Old Testament is called the Law and the Prophets, though elsewhere there is a third mention of the division of those books, the 〈 in non-Latin alphabet 〉 , the book of Psalms contained under that branch) if he called those God's, and sons of God, who were but ordinary Judges of those times, chosen by men, and by imposition of hands of the Sanhedrim advanced to that office, after the common manner of all (nothing peculiar, or extraordinary, or of immediate mission from heaven in all this) then how much more may he, whom God the Father hath sent, with his immediate commission into the world (the Spirit descending on him, which is called the sanctifying of him, and the voice from heaven, This is my beloved son, &c. being the very words of his commission) say without blasphemy, that he is the son of God? v. 36. And this seems the most obvious clear meaning of the place.

CHAP. XI.

1. NOw a certain man was sick, named Lazarus of Bethany, the town of Mary and her sister Martha.

2. (It was that Mary [which anointed the Lord with ointment,] and wiped his feet with her hair, whose brother Lazarus was sick,

[Paraphrase] 2. which (as is chap. 12. 3. set down) anointed Christ &c. (see Note on Luke 7. b.

3. Therefore his sisters] sent unto him, saying, Lord, behold he whom thou lovest is sick.

[Paraphrase] 3. These two women being disciples of Christ, known to him, and knowing his kindness to Lazarus.

4. When Jesus heard that, he said, This sickness [is not unto death, but for the glory of God, that the son of God might be glorified thereby.]

[Paraphrase] 4. of his is designed as a means to glorify God, and for an opportunity for me to show my power of doing miracles in restoring him to life. See ch. 9. 3.

5. Now Jesus loved Martha, and her sister, and Lazarus.

6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.

7. Then after that saith he to his disciples, Let us go into Judea again.

8. His disciples say unto him, Master, the Jews of late sought to stone thee, and goest thou thither again?

9. Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.

10. But if a man walk in the night, he stumbleth, because there is no light in him.]

[Paraphrase] 9, 10. As he that goes in the day, having the light of the sun to shine to him, is in no danger of stumbling, but only in the night, when that light is gone: So as long as my time of exercising my function here lasteth, there is that providence about me, which will secure me from all danger, and till that time be past, and so that providence withdrawn, I shall be safe, As long as I am about my business, on which I was sent, I shall fear nothing, no not though I go to Judea, where I have by frequent experience found that they seek to kill me.

11. These things said he; and after that he saith unto them, Our friend Lazarus sleepeth, but [I go] that I may awake him out of sleep.

[Paraphrase] 11. I will go

12. Then said his disciples, Lord, [if he sleep he shall do well.]

[Paraphrase] 12. his sleeping is a very good, and known sign that he will recover.

13. Howbeit Jesus spake of his death, but they thought that he had spoken of [taking rest in sleep.]

[Paraphrase] 13. sleeping in the ordinary acception of the word.

14. Then said Jesus unto them [plainly,] Lazarus is dead.

[Paraphrase] 14. in words without all obscurity. Note on chap. 7. a.

15. And I am glad for your sakes that I was not there [to the intent ye may believe,] nevertheless let us go to him.

[Paraphrase] 15. that you may have the benefit of the miracle to confirm your faith.

16. Then said Thomas, which is called Didymus, unto his fellow disciples, [Let us also go, that we may die with him.]

[Paraphrase] 16. Either, Let us go along with our Master and run any hazard that he runneth, Or, if we go, we may very probably be stoned, and die as well as Lazarus, referring to the danger mentioned by them, v. 8. (the latter is the more probable interpretation.)

17. Then when Jesus came, he found that he had lien in the grave four days already.

18. (Now Bethany was nigh unto Jerusalem, about fifteen furlongs off.)

19. And many of the Jews came to Martha and Mary, to comfort them concerning their brother.]

[Paraphrase] 19. And Martha and Mary being in great sadness, and so keeping themselves up in a close retirement, many of the Jews came to the house to those that were near them, to get access, to bewail the loss, and to rescue them from this great sadness.

20. Then Martha as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.

21. Then said Martha unto Jesus, Lord, if thou hadst been here my brother had not died.

22. But I know that even now whatsoever thou wilt ask of God, God will [give it thee.]

[Paraphrase] 22. enable thee to do it.

23. Jesus saith unto her, [Thy brother shall rise again.]

[Paraphrase] 23. I will raise thy brother again to life, see ver. 40.

24. Martha said unto him, I know that he shall rise again in the resurrection of the last day.

25. Jesus said unto her, [I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live.]

[Paraphrase] 25. I am able to raise the dead to life again, whensoever I please, whether now, or hereafter, One that is a believer, and faithful disciple of mine, such as thy brother Lazarus was, I can, though he be dead and buried, raise him presently to life again.

26. And whosoever liveth and believeth in me, shall never die: Believest thou this?]

[Paraphrase] 26. And he that is now alive, and so not capable of such a present miracle, shall, if he receiveth and obeyeth my doctrine, though he dies after the manner of other men, rise again unto life immortal, The latter of these thou sayest thou believest, v. 24. But dost thou believe the former also?

27. She saith unto him, Yea, Lord: I believe that thou art the [Christ, the son of God which should come into the world.]

[Paraphrase] 27. Messias known by the title of [He that cometh] (see Matt. 11. a.) the son of God, who consequently hast power of life and death, and so canst raise him how and when thou pleasest.

28. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

29. As soon as she heard that, she arose quickly, and came unto him.

30. Now Jesus was not yet come into the town, but [was] in that place where Martha met him.

[Paraphrase] 30. continued

31. The Jews then which were with her in the house and comforted her, when they saw Mary, that she rose up hastily, and went out, followed her, saying, she goeth unto the grave to weep there.

32. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.

33. When Jesus therefore saw her weeping, and the Jews also which came with her, he [groaned in the spirit, and [note a] was troubled.]

[Paraphrase] 33. was very passionately affected with it, and appeared to be in a great perturbation of mind, which soon broke out into tears, ver. 35.

34. And said, Where have ye laid him? They say unto him, Lord, come and see.

35. Jesus wept.

[Paraphrase] 35. And although he had resolved to raise him from the dead, v. 23. and though at other times when he meant to do so, he had suppressed the mourners tears, Luke 8. 52. and Luke 7. 13. yet now he indulgeth so much to the justice of their sorrow, as himself to weep with them.

36. Then said the Jews, Behold how he loved him.

37. And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?

38. Jesus therefore again groaning in himself, cometh to the grave. It was a cave, and a stone lay upon it.

39. Jesus said, Take away the stone. Martha, the sister of him that was dead, saith unto him, Lord, [ by this time he stinketh: for he hath been dead four days.]

[Paraphrase] 39. this is the fourth day since his death, and so according to experience of dead bodies which after a revolution of the humors (which is completed in seventy two hours) tend naturally to putrefaction, he must needs be putrefied, and so stink before this time.

40. Jesus saith unto her, Said I not unto thee, that if thou wouldest believe, thou shouldst see [the glory of God?]

[Paraphrase] 40. a glorious miracle wrought on him, by raising him to life again, v. 23, and 25.

41. Then they took away the stone from the place where the dead was laid. And Jesus [lift up his eyes] and said, Father I thank thee that thou hast heard me.

[Paraphrase] 41. fastened his eyes on heaven.

42. And I knew that thou hearest me always: but because of the people which stand by, I said it, that [they may believe that thou hast sent me.]

[Paraphrase] 42. they hearing me acknowledge it to be done by thy power, in answer to my prayers, may by that be convinced that I came by commission from thee.

43. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.

44. And he that was dead came forth, bound hand and foot with [grave-clothes,] and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

[Paraphrase] 44. See Note on ch. 19. g.

45. Then many of the Jews, which came to Mary, and had seen the things which Jesus did, believed on him.

46. But some of them went their ways to the Pharisees, and told them what things Jesus had done.

47. Then gathered the chief priests and the Pharisees a council, saying, [What do we?] for this man doth many miracles.

[Paraphrase] 47. It is not a season for us to sit still and do nothing, to permit this person to go on without interruption.

48. If we let him thus alone, all men will believe on him; and [note b] the Romans shall come, and [take away both our place and nation.]

[Paraphrase] 48. destroy both our Temple and Nation, our religion and government, and wholly enslave us.

49. And one of them named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all,

50. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.]

[Paraphrase] 49, 50. And Caiaphas put into the high priests office by the Procurator (see Luke 3. b.) made a speech, of which this was the sum, This is no time of consulting or considering at large what is just to do, in what way of justice to proceed with this man, We are to consider what is our interest, and 'tis a Politick maxim that we may do anything (be it otherwise never so unlawful) to keep the public from destruction.

51. And this spake he not of himself, but being high priest that year, he prophesied that Jesus should die for that nation.]

[Paraphrase] 51. This he spake in words that were a direct prophecy of what God had now designed should come to pass, not that he meant it in that sense, or thought at all of prophesying, but being in place of authority among the Jews at that time, he was a fit person for God to make use of, as his minister, to foretell the purpose of God, that Christ should die for the Jews.

52. And not for that nation only, but that also he should gather together in one the children of God that were scattered abroad.]

[Paraphrase] 52. And not for the Jews only, but that he might call all the Gentiles into the same fold, the same Church, all the servants of God, all that would receive the faith all the world over.

53. Then from that day forth they took counsel together for to put him to death.]

[Paraphrase] 52. From that time they entered into a consultation▪ which they gave not over, till they had contrived it to have him put to death.

54. Jesus therefore walked no more openly among the Jews,] but went thence into a country near to the wilderness, into a city called Ephraim, and there continued with his disciples.

[Paraphrase] 54. Hereupon Jesus did not publicly (see Note on ch. 7. a.) do anything among the people of Judea.

55. And the Jews Passover was nigh at hand: and many went out of the country up to Jerusalem before the Passover [to purify themselves.]

[Paraphrase] 55. That they might be cleansed from legal impurity, from which till they were cleansed, they could not celebrate the Passover, and that all that were under any vow of Nazaritisme might timely perform it, see Note on Act. 21. 23.

56. Then sought they for Jesus, and spake among themselves as they stood in the Temple, [What think ye, that he will not come to the feast?]

[Paraphrase] 56. This being that feast unto which everyone was to come to Jerusalem, and no excuse being sufficient for not coming, but that of invincible necessity, what can be conceived the reason why he cometh not up?

57. Now both the chief priests and the Pharisees had given a commandment, that if any man knew where he were, he should show it, that they might take him.

Annotations on Chap. XI.

[ a] V. 33. Was troubled ] 〈 in non-Latin alphabet 〉 is to be troubled with any passion, but in this Gospel peculiarly with grief; So ch. 12. 27. Now is my soul troubled 〈 in non-Latin alphabet 〉 in respect of death approaching, so ch. 13. 21. Jesus having said this 〈 in non-Latin alphabet 〉 , was troubled in spirit, to think of his being delivered up by Judas. So in his exhortation to the disciples, when he tells them of his death, ch. 14. 1. 〈 in non-Latin alphabet 〉 , &c. Let not your heart be troubled, and ver. 27. 'tis set distinct from fear the other passion, Let not your heart be troubled nor cowardly, so here 'tis joined with groaning in spirit as expressions of inward grief, as the tears that follow v. 35. are outward evidences of it. As for the form of speech in the Greek 〈 in non-Latin alphabet 〉 he troubled himself, that is but an idiom of the Hebrews, who oft use the reciprocal voice Hithpael for a Passive.

[ b] V. 48. The Romans shall come ] The Jews in Council, seeing the miracles which Jesus did, this especially of raising Lazarus, did much fear that professing himself to be the Messias he would soon attempt to make himself King, and by the admiration which he had gotten among the people, be quickly assisted to it, if he were not timely hindered. If this were done, the consequent seemed visible to them, that the Romans, to whom they were subject, must look upon this as a Rebellion, and be by that temptation provoked to come with an army, and destroy them utterly. That this was their fear is evident by their many groundless objections made afterwards against him, that he forbad to give tribute to Caesar, that he made himself a King, and so opposed himself against Caesar; not that they desired the continuance of Caesars power over them, but that their fear of a yet farther conquest from the Romans made them unwilling to provoke them, And this the rather, because of a tradition among them, that a little before the end of the world, there should come one to destroy them, called 〈 in non-Latin alphabet 〉 , (which is by an easy change, Romulus. ) This seems to be but the depravation of some prophecy from God, which foretold the coming of the Romans in the last days, meaning the days of Messias, to destroy them, and demonstrates their expecting and believing, that the Romans were the people from whence the change of their religion, and overrunning their nation should come. And therefore when they see the doctrine of Christ thrive so well, gather so many Proselytes, and that the miracles which he did were so great as might well set him up for a King, or Messias (which they through their unbelief would not acknowledge him to be truly) it follows that they presently apprehend the Romans coming in (the 〈 in non-Latin alphabet 〉 now mentioned) to destroy their religion, signified by the word place, and carry them out of their country (that is, destroy their nation) or else wholly to change their laws, rule them as conquered people. But in this, poor men, they were sadly mistaken, the prophecy of the Romans coming in to conquer them and destroy their Temple (which I suppose was scattered among them, and became the occasion of their mistake in expecting 〈 in non-Latin alphabet 〉 to destroy them) being thus perfectly fulfilled on them, not by their letting Christ alone, or believing on him, but by the contrary, by this their resisting, and bandying against (and at last crucifying) him; (see Note on Matt. 24. m.)

CHAP. XII.

1. THen Jesus, six days before the Passover, came to Bethany, where Lazarus was, which had been dead, whom he raised from the dead.

2. There they made him a supper, and Martha served: but Lazarus was one of them that sat at the table with him.

3. Then Mary took a pound of ointment of spikenard, very costly,] and anointed the feet of Jesus, and wiped his feet with her hair, and the house was filled with the odor of the ointment.

[Paraphrase] 3. Then Mary the sister of Lazarus, not Mary Magdalene (see Note on Luke 7. 6.) took a pound of the richest nard, a very costly ointment, (see Mar. 14. a.)

4. Then saith one of his disciples, Judas Iscarioth, Simon's son, [which should betray him,]

[Paraphrase] 4. who was the person that soon after this agreed to deliver him into the hands and power of the Jews,

5. Why was not this ointment sold for three hundred pence, and given to the poor?

6. This he said, not that he cared for the poor, but [because he was a thief and had the bag, and bare what was put therein.]

[Paraphrase] 6. because he having the office of receiving all that was brought or presented to Christ, and being a covetous person, who purloined much to his own uses, conceived himself to be a loser by what was thus bestowed on Christ.

7. Then said Jesus, Let her alone: [ against the day of my burying hath she kept this.]

[Paraphrase] 7. she hath performed this as a fit ceremony to solemnize my approaching death, after which men use to be embalmed with perfumes and spices, &c.

8. For the poor always ye have with you, but me ye have not always.]

[Paraphrase] 8. And therefore this was a very seasonable charity in her, ye will have opportunities enough to show your charity to the poor, but this was the last opportunity she could have had of expressing it to me, who am suddenly to be gone from you.

9. Much people of the Jews therefore knew that he was there; and they came, not for Jesus sake only, but that they might see Lazarus also, whom he had raised from the dead.

10. But the chief priests consulted that they might put Lazarus also to death.]

[Paraphrase] 10. And seeing that Lazarus was apprehended by the Sanhedrim to be so dangerous a means to bring men to believe on Christ, upon consultation it was thought fit to put Lazarus to death.

11. Because that [by reason of him, many of the Jews went away,] and believed on Jesus.

[Paraphrase] 11. many Jews forsook the Judaical way of opposition against Christ, upon seeing that miracle of his in raising Lazarus.

12. On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem,

13. Took branches of palm trees and went forth to meet him, and cried, •••• na, blessed is the King of Israel that cometh in the name of the Lord.]

[Paraphrase] 13. Took palm branches (see Note on Matt. 21. a.) and solemnized his entrance into the city with the ceremonies of a Kings inauguration, acknowledging him to be the Messias (see Mat. 11. a.) and using the words of Psal. 118. 29. and styling him King of Israel.

14. And Jesus when he had found a young ass, sat thereon, as it is written,]

[Paraphrase] 14. At the same time also the disciples of Jesus fetching a young ass, and bringing it to him according to his appointment, he rode on it into Jerusalem, And so that other prophecy of scripture, Zech. 9. 9. was fulfilled in him also,

15. Fear not, daughter of Zion: behold thy king cometh sitting on an asses

[Paraphrase] 15. Now, O Jerusalem, there is matter of rejoicing to thee, for he that is now thy King, cometh in an equipage not of pomp and state, but of humility, as one that is likely to be author of all good to thee.

16. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him.]

[Paraphrase] 16. These things at first his disciples understood not to be a completion of any such prophecy, till the coming of the holy Ghost upon them, after Christ's ascension, then they considered and remembered that that was now done unto him, which had been so long ago, so plainly prophesied of him.

17. The people therefore that was with him, when he called Lazarus out of his grave, and raised him from the dead, bare record.]

[Paraphrase] 17. At this time before the people's Hosanna's, those of the multitude that had been present at that mighty work of his, in raising Lazarus from the dead, freely made acknowledgement of it in Jerusalem.

18. For this cause the people also met him, for that they heard that he had done this miracle.]

[Paraphrase] 18. And that caused the people's coming out to him, v. 13. as to the Messias, whom alone they supposed able to do such a miracle, ver. 11.

19. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? Behold the world is gone after him.]

[Paraphrase] 19. Upon this the Pharisees said one to another, We are so far from having suppressed him by all our opposition made against him, that all men believe on him in despite of us. And therefore some other sudden course must be taken with him.

20. And there were certain [note a] Greeks among them that came up to worship at the feast.]

[Paraphrase] 20. There were at this time some Gentile-worshippers, Proselytes of the Gates, which being not permitted to celebrate the feasts with the Jews, were yet come up to pray in the outward court of the Temple.

21. The same came therefore to Philip, which was of Bethsaida in Galilee, and desired him, saying, Sir we would see Jesus.]

[Paraphrase] 21. These living not far from Bethsaida in Galilee, and so having some knowledge of Philip, who was of that city, came to him, and besought him that he would help them to see Jesus, and speak with him.

22. Philip cometh and telleth Andrew, and again Andrew and Philip told Jesus.]

[Paraphrase] 22. Philip first consulteth with Andrew, and both together mention it to Jesus.

23. And Jesus answered them, saying, The hour is come that the son of man should be glorified.]

[Paraphrase] 23. Jesus did not refuse or reject these Gentiles from coming to him, but in general words intimated that the preaching the Gospel to the Gentiles was now shortly at hand, And in order to that, Christ should be rejected by the Jews, suffer, rise, and ascend to heaven, and then upon the Jews obstinate holding out, the Gospel should be preached to the Greeks, and all the rest of the heathen world.

24. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit.]

[Paraphrase] 24. Assuredly my death, saith he, is a means of bringing more unto the falth, then my life would be, as it fares with corn put into the earth, which by that means dies, but arises with abundance of increase.

25. He that loveth his life, shall lose it; and he that hateth his life in this world, shall keep it unto life eternal.]

[Paraphrase] 25. And so in proportion it shall be with you, the venturing of your lives, and sticking fast to me is the thrivingst surest way of preserving yourselves.

26. If any man serve me, let him follow me, and where I, am, there shall also my servant be; if any man serve me, him will my Father honor.]

[Paraphrase] 26. If any man will be my disciple, (see Luke 8. a.) he must provide to suffer, as I shall. And if he thus keep close to me, he shall fare as well as I do, whatsoever he suffer here, be rewarded by my Father abundantly, (see Note on 1 Tim. 5. d.)

27. Now is my soul troubled, and what shall I say? Father, save me from this hour: but for this cause came I to this hour.]

[Paraphrase] 27. I am not impassible, or subject to no affection, such as desire of life, &c. but in all these, just as you are. The apprehension of that which is now approaching is a great perturbation to me, Which way shall I turn me? shall I pray to my Father to deliver me from the danger, to rescue me from dying? But this was it for which I came into the world, that I might suffer, And therefore I shall not absolutely pray against that.

28. Father glorify thy name. Then came there [note b] a voice from heaven, saying, I have both glorified it, and will glorify it again.]

[Paraphrase] 28. No, this shall be my prayer, that my Father will so dispose of me, that I may do whatsoever it is that may most tend to the glorifying of his name in me. Upon his saying those words, there came a clap of thunder, and with it a voice from heaven audible, in these words, I have &c.

29. The people therefore that stood by and heard it, said that it thundered. Others said, An Angel spake to him.]

[Paraphrase] 29. And of the multitude there present some took notice of the thunder, with which that voice came, others of the voice itself.

30. Jesus answered and said, This voice came not because of me, but for your sakes.

31. Now is the judgment of this world, now shall the prince of this world be cast out.]

[Paraphrase] 30, 31. Upon this Jesus said to them, This voice from heaven came not to answer or satisfy me, but to convince you, and bring you to the faith, or assure you that my death shall tend to the glory of God, and bringing down of sin and Satan, ch. 16. 11.

32. And I, if I be lifted up from the earth, will draw all men unto me.]

[Paraphrase] 32. And I being crucified (see Note on Mat. 1. h.) will by that means bring a great part of the whole world to believe on me, Gentiles as well as Jews.

33. (This he said, signifying what death he should die.)

[Paraphrase] 33. (This speech Christ meant as an intimation not only that he should be put to death, but also what kind of death this should be, viz. crucifixion, which is an elevation, or 〈◊〉 to the cross, and an holding out the hands, as if it were to invite all to him, promising an hospitable reception. See 〈◊〉 .)

34. The people answered him, We have heard out of the law, that Christ abideth forever: and how sayest thou, The son of man must be lift up? Who is this son of man?]

[Paraphrase] 34. To this discourse about his death the people made an objection, that their Doctors had taught them out of scripture, Psal. 110. (so the word Law signifies, ch. 10. 34. see Note a.) and perhaps Isai. 40. 8. that the Messias shall endure forever, and never die, and therefore if it were true, what he said, that the son of man must be put to death, they could not guess what he meant by the son of man, sure not the Messias.

35. Then Jesus said unto them, Yet a little while is the light with you: walk while ye have the light, lest darkness come upon you: for he that walketh in darkness, knoweth not whither he goeth.]

[Paraphrase] 35. To this he answered, I am not likely to stay long amongst you, here on earth, make use of me, the light of the world, while I am with you, or else you are likely to be left in the dark, in a blind unhappy condition forever; and do not, upon your traditions, persuade yourselves, that I shall always continue among you here, because I am the Messias.

36. While ye have the light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.]

[Paraphrase] 36. I shall continue with you but a while, and therefore be sure ye make haste to learn sufficient for your whole lives to come, to get your directions complete, that you may live like Christians. When Jesus had said this, he went away, and concealed himself from them (at Bethany probably) for a while.

37. But though he had done so many miracles before them, yet they believed not on him.]

[Paraphrase] 37. All this did not effectually work on them, but though he had done all these miracles in their sight, yet they did not believe on him.

38. That the saying of Isaiah the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?]

[Paraphrase] 38. And thereby the prophecy of Isaiah ch. 53. 1. was fulfilled, which was to this purpose, How few are there that have been by all Christ's miracles convinced, that he is the Messias?

39. Therefore they [note c] could not believe, because that Isaiah said again,

40. He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, that I should heal them.]

[Paraphrase] 39, 40. That other prophecy also had not been fulfilled, had they not thus disbelieved him, wherein the just judgment of God forsaking, and bringing the punishment of blindness upon them, was pronounced by that prophet against the stubborn obdurate Jews, who by this means are likely never to be converted or pardoned.

41. These things said Isaiah, when he saw his glory and spake of him.]

[Paraphrase] 41. These things were spoken by that prophet in setting down a vision of his, when Christ's being on the earth was revealed to him, see Note on ch. 1. b.

42. Nevertheless among the chief rulers also many believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue.]

[Paraphrase] 42. Yet for all this, many of the rulers of the people, the members of the Sanhedrim, did believe him to be the Messias, such was Nicodemus ch. 3. 1. &c. But the sect of the Pharisees was of such authority and power in the Sanhedrim, and they were so violently bent against him, and all that received him, that as Nicodemus ch. 7. 50. and 19. 19. durst not come to him by day time, so the rest durst not make any public acknowledgement of their believing on him, for fear they should be reproachfully censured (see ch. 9. Note b.) and being rulers, be turned out of their dignities in the Consistory.

43. For they loved the praise of men, more then the praise of God.]

[Paraphrase] 43. For they valued their reputation with men, (especially their places in the Sanhedrim) their reputation with the Pharisees, that they were good Patriots, constant to their old way, more then the testimony of, or reputation with God himself, see ch. 5. 41.

44. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me.]

[Paraphrase] 44. The believing on me is nothing else but the believing on my Father, whose commission I have, and whose doctrine I teach.

45. And he that seeth me, seeth him that sent me.]

[Paraphrase] 45. And he that seeth my miracles, in them seeth my Fathers power, the works of miracles which I do, being wrought by my Father.

46. I am come a light into the world, that whosoever believeth on me should not abide in darkness.]

[Paraphrase] 46. I am sent by my Father to enlighten the world, to lead them, that will receive my doctrine, into all that is necessary for them to know for the ordering of their lives, so as will be acceptable to God my Father.

47. And if any man hear my words, and believe not, [note d] I judge him not: For I came not to judge the world, but to save the world.]

[Paraphrase] 47. They that hear my preaching, and reject it, I do not mean to accuse them to my Father, to make any complaint against them, 'Twas not the design of my coming, to accuse any man, and so to bring any judgment on any, 'tis more agreeable to my design to rescue all out of their sins, and punishment due to them for sin.

48. He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the same shall judge him at the last day.]

[Paraphrase] 48. The which will accuse, and condemn such an one, is, that what I teach and he despiseth, is the thing that my Father sent me to preach, and that on purpose to bring them to eternal bliss that receive and obey it, And the despising of that which was meant for his so great good, and came backed with authority and commission from God the Father, is an accusation which will be heavily charged on him at the day of judgment.

49. For I have not spoken of myself, but the Father which sent me, [he gave me a commandment what I should say, and what I should speak.]

[Paraphrase] 49. Every word, or part of doctrine taught by me, is by express commission of him.

50. And I know that his commandment is life everlasting:] Whatsoever I speak therefore, even as the Father hath said unto me, so I speak.

[Paraphrase] 50. And of this I am sure that obedience to his precepts, as they are now preached by me, is the only way to bring men to eternal life.

Annotations on Chap. XII.

[ a] V. 20. Greeks ] The Grecians here are supposed to be proselytes of the gates, who yet were not permitted among the Jews to celebrate the feast with them, but only either to behold their solemnities, or holy festivities and 〈 in non-Latin alphabet 〉 , or, as it is here peculiarly said, 〈 in non-Latin alphabet 〉 , that they might worship at that time of public worship, which in atrio Gentilium, in the court of the Gentiles, they were permitted to do, as appears by the Eunuch, Act. 8. 27. 〈 in non-Latin alphabet 〉 , who came to worship at Jerusalem, where that Temple was, which is styled the house of prayer to all people; so the pious men, that is, Proselytes, Act. 2. 5. which came up to Jerusalem at the feast of Pentecost.

[ b] V. 28. A voice ] The voice here was an articulate sound in the midst of thunder. 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 voice and thunder are all one among these writers, the Hebrew 〈 in non-Latin alphabet 〉 voices ordinarily signifying thunder. Thus bath col the daughter of voice (the only way of oracle or revelation of God's will among the Jews after the Babylonish captivity) is among them, the will of God revealed in thunder from heaven, Ex. 19. 16, 19. Hence it is that in this place ver. 29. the bystanders say, It thunders, and others that an Angel spake, both together saying the truth, that there was a thunder joined with a voice from heaven, which is the daughter of thunder. This is the meaning of 〈 in non-Latin alphabet 〉 thunders and voices Apoc. 4. 5. and 8. 5. so Mat. 3. 17. 〈 in non-Latin alphabet 〉 , a voice saying is the thunder uttering such a voice, and so ch. 17. 5. Luk. 9. 35. And by this will be explained a seeming difference in the Acts in the story of Saul's conversion of hearing; and not hearing the voice, which shall be referred to that place, Note on Act. 9. b.

[ e] V. 39. Could not believe ] The 〈 in non-Latin alphabet 〉 here may be rendered, by Analogy with the same phrase, used ch. 5. 19. so, as to signify not any impotence in them, but that, as 'tis said v. 39. they believed not. So doth the Hebrew phrase signify, Gen. 19. 22. and so saith Isidorus Pelusiota of that Joh. 5. 19. expounding 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 , he cannot, that is, he doth not. So the phrase is used Mar. 6. 5. Luk. 16. 2. and so the Context here imports, being no more then this, that this unbelief of theirs was foretold by the Prophets, which indeed was an argument to prove what the effect would be, through their own contumacious wills, but no way a cause of their unbelief, or that which laid an impossibility of believing on them.

[ d] V. 47. I judge him not ] The word 〈 in non-Latin alphabet 〉 judging here seemeth to be taken in the sense of accusing, as a plaintif, or witness accuseth, and not of condemning, which is the office of a Judge. For first it is here v. 41. spoken of the word or Gospel of Christ, which had been preached unto them, and not of Christ himself in that place. 2 ^d lie. 'tis affirmed of Christ ch. 5. 22. that all judgment is committed to the son, and that he hath authority to execute judgment, and that his judgment is just, &c. And therefore though it may be said that that judgment of his belongs in those places to the judgment, to which his Resurrection instates him, and the place here belongs to his condition here in this world, and so that that Affirmative, and this Negative are reconcilable, yet because the judging v. 48. is also said to be at the last day, it will be fit to assign such a notion of judging in both these verses, as that the saying he judgeth not, may be reconcilable with those other places, where judgment is committed to the son, and that will be by interpreting the judging here, of accusing. And thus it will be agreeable with Joh. 5. 45. do not think that I will accuse you to the Father; There is one that accusseth you, Moses, whose writings producible against them are there said to accuse them, as here Christ's words are said to do. Thus Luk. 6. 37. Judge not, and ye shall not be judged, is set as distinct from Condemn not, and ye shall not be condemned, and set preparative to it, as accusing regularly is to giving of sentence in any judicature.

CHAP. XIII.

1. NOw before the feast of the passover, when Jesus knew that his hour was come, that he should [note a] depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.]

[Paraphrase] 1. Now on the evening or first part of the Paschal day (see note on Mar. 14. c.) many hours before the time of dressing and eating the Lamb, which was the Paschal feast, Christ knowing that he should not live till then, and consequently that what he had to say or do to his Disciples before his departure, would most fitly be done presently, he thus expressed the constancy of his love, and kindness to them.

2. And supper being ended (the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him.)]

[Paraphrase] 2. When he was at supper, or, in supper time, (see v. 12.) (Judas having taken up that diabolical resolution of delivering up Christ to the Jews.)

3. Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God,

4. He riseth from supper, and laid aside his garments, and took a towel and girded himself,

5. After that he poureth water into a bason, and began to wash the disciples feet, and to wipe them with the towel, wherewith he was girded.]

[Paraphrase] 3, 4, 5. Jesus knowing sufficiently the dignity of his person that he was the eternal son of God, that came from God, and was now near his time of returning to God again, and of taking possession of all power in heaven and earth, yet thus far humbled himself, He riseth from supper, and after the manner of a waiter, puts off his upper garment, and girt his other under garment to him, (see Luk. 12. b.) and poured out water out of the water pots or cisterns, (ch. 2. v. 6.) into a lesser vessel, usual for washing, And then he set himself in all humility, as a servant of the meanest quality, to wash the feet of his own disciples, and then wipes them with the linen cloth about him.

6. Then cometh he to Simon Peter; and Simon Peter saith unto him, Lord, [dost thou] wash my feet?

[Paraphrase] 6. dost thou purpose to

7. Jesus answered and said unto him, [What I do thou knowest not now; but thou shalt know hereafter.]

[Paraphrase] 7. Thou dost not yet understand what this action of mine meaneth, but hereafter, when thou shalt discharge the office of Apostle in the Church, and consider wherein that dignity especially consists, viz. in serving those who are placed under thee, and in washing from them the sins and sullages of their earthly affections, which still are apt to remain after they are Christians, and must be daily washed off by the work of thy ministry, then thou wilt consider and discern, to what this action of mine emblematically tends.

8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part in me.]

[Paraphrase] 8. But Peter would by no means let him wash his feet. Jesus therefore saith to him, That which is meant by my washing thy feet is so necessary to thee, viz. the purifying thy affections, that without it thou canst receive no benefit from me.

9. Simon Peter saith unto him,] Lord, not my feet only, but also my hands and my head.

[Paraphrase] 9. Upon that saying of Christ he replies,

10. Jesus saith to him, [He that is [note b] washed, needeth not, save to wash his feet but is clean every whit; and ye are clean, but not all.

11. For he knew who should betray him, Therefore said he, Ye are not all clean.]

[Paraphrase] 10, 11. He that is washed all over already, needs no more washing, save only for his feet, which by the daily treading, that is, conversing on this earth, will be apt continually to gather sullage, which will need continual cleansing, And in like manner 'tis now among my disciples, The body of them is clean, but yet the feet are foul, viz. one base unworthy person among them, meaning Judas, the person that had now undertaken to deliver him up.

12. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?

13. Ye call me Master and Lord; and ye say well; for so I am.

14. If I then your Lord and Master have washed your feet, ye also ought [to wash one another's feet.]

[Paraphrase] 14. to minister and serve, and do all offices of charity to one another, and to all that shall be under you, as you are under me, that is, to all believers in the Church, and labor to cleanse them from all their sullages, see v. 7.

15. For I have given you an example, that ye should do as I have done unto you.]

[Paraphrase] 15. For what I have now done, is on purpose to show you, how you ought to behave yourselves in that authority in the Church wherein ye shall succeed me.

16. Verily, verily, I say unto you, The servant is not greater then his Lord, [neither he that is sent greater then he that sent him.]

[Paraphrase] 16. nor you my Apostles, that I mean to settle Governors of the Church, greater then I, from whom you have your commission, and by whom you are constituted.

17. If ye know these things, happy are ye if ye do them.]

[Paraphrase] 17. And woe be to you if you do not practice after this example.

18. I speak not of you all, I know whom I have chosen, but that the scripture may be fulfilled, He that eateth bread with me, hath lift up his heel against me.]

[Paraphrase] 18. But I expect not this obedience from you all, I know I have chose twelve Apostles, and the scripture is fulfilled of one of them, that though he be so near to me, as to be entertained daily at my table with me, yet he will do me all the mischief he can.

19. Now I tell you before it come, that when it is come to pass, ye may believe that I am he. ]

[Paraphrase] 19. This I tell you now (see note on Mat. 23. k.) by way of prediction, that when my suffering comes, and may be apt to make you waver in your belief of me, your knowing that I foretold you it, may assure you that I know things to come, and the secret purposes of men's hearts before they show themselves in act, and from thence conclude that I am the searcher of all hearts, and withal that I am the Messias, to whom those prophecies belong.

20. Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.]

[Paraphrase] 20. As for the offices of duty and task and humility which I assign you, v. 14. and now exemplify them to you in myself, you shall not want the comfort and reward of them; For you shall be considered by me (and so shall the reception and entertainment that men shall give to you) as I myself am by my Father.

21. When Jesus had thus said, he was troubled in spirit, and testified and said, Verily, verily, I say unto you, that one of you shall betray me.]

[Paraphrase] 21. At this time, as he spake these words, Jesus was much troubled, not only in apprehension of the approaching danger, but especially he was grieved to think of it, that any disciple of his should be so wicked and so unhappy, and told them openly and plainly that one of the twelve should be hired and undertake to deliver him up to the Jews to be put to death by them.

22. Then the disciples looked one on another, [doubting of whom he spake.]

[Paraphrase] 22. much perplexed to think that one of them should be guilty of such a villainy, and not being able to guess who it should be.

23. Now there was leaning on Jesus bosom one of his disciples whom Jesus loved.]

[Paraphrase] 23. And John, to whom Christ was very kind, the writer of this Gospel, was placed next to him at the supper.

24. Simon Peter therefore beckned to him, that he should ask who it should be of whom he spake.

25. He then [lying on Jesus breast,] saith unto him, Lord, who is it?

[Paraphrase] 25. lying next to him with his head in Jesus bosom, v. 23.

26. Jesus answered, He it is to whom I shall give [note c] a sop, when I have dipped it: And when he had dipped it, he gave it to Judas Iscariot the son of Simon.]

[Paraphrase] 26. He it is to whom I shall give the next piece of bread, which I shall take out of the dish, or platter, and having given him that mark to know him by, he presently puts his hand into the dish, and takes out a piece of bread, and gives it to Judas Iscariot.

27. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.]

[Paraphrase] 27. And upon his receiving that piece of bread, (together with Christ's telling him distinctly of it, and of the horriblenesse of the sin and danger, Mar. 14. 21.) and his not yet relenting, the devil entered into him more forcibly then before, v. 2. and Luk. 22. 3. hurrying him to a speedy execution of his designs, (see the paraphrase on Luk. 22. 3, 4.) which Jesus knowing, said to him accordingly, What thou doest, do quickly, intimating that he was now hastening to do it.

28. Now no man at the table knew for what intent he spake this unto him.]

[Paraphrase] 28. This speech they that were at meat with him understood not, unless perhaps John to whom he had given the token, v. 26.

29. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of [against the feast:] or that he should give something to the poor.

[Paraphrase] 29. See note on Mar. 14. c.

30. He then having received the sop, went immediately out; and it was night:

31. Therefore when he was gone out, Jesus said, [Now is the son of man glorified, and God is glorified in him.]

[Paraphrase] 31. Now is the time come for Christ to suffer, and rise▪ and return back to heaven, by which means God shall receive glory in him, and consequently shall glorify him immediately.

32. If God be glorified in him, God shall also [glorify him in himself, and shall straightway glorify him.]

[Paraphrase] 32. Raise him from the dead, and exalt him to more power and dignity by reason of this his humiliation, And this shall be done presently.

33. Little children, yet a little while I am with you, Ye shall seek me; and, as I said unto the Jews, Whither I go ye cannot come, so now I say to you.]

[Paraphrase] 33. My beloved friends whom I look on as children suddenly to be deprived of their parent, I am now within a very little time to part from you.

34. A new commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another.]

[Paraphrase] 34. And being now to take my last leave, I give you this special new command that from the manner and degree of my love to you expressed in venturing, nay losing my life for you, ye also learn and practice the same degree of loving one another, that is, that all Christians abound one toward another in all charity, and venture their lives for the good of others, especially for the propagating the Gospel, doing good to the souls of other men.

35. By this shall all men know that ye are my disciples, if ye have love one to another.]

[Paraphrase] 35. This is the badge by which I desire you should be known from all other men of other professions, and religions, your living together in the strictest bands of love.

36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go thou canst not follow me now; but thou shalt follow me afterwards.]

[Paraphrase] 36. Peter not yet knowing what he meant ver. 33. asketh him whither he meant to go that they should not be able to follow him: Jesus answers him, that though he could not yet, he should ere long follow him, that the very death which Christ should now suffer, should be his lot hereafter.

37. Peter said unto him, Lord, why cannot I follow thee now? I will [lay down] my life for thy sake.

[Paraphrase] 37. venture, hazard.

38. Jesus answered him, Wilt thou lay down thy life for my sake? [Verily, verily, I say unto thee, the cock shall not crow, till thou hast denied me thrice.]

[Paraphrase] 38. As valiantly and resolutely as now thou promisest me, this I foresee of thee, that before the morning watch (or second cockcrowing, see note on Mar. 13. b.) that is, before three of the clock in the morning, thou wilt deny me three several times.

Annotations on Chap. XIII.

[ a] V. 1. Depart ] This word 〈 in non-Latin alphabet 〉 pass refers to the Passover mentioned in the beginning of the verse, to signify that that legal Passover, or, the occasion of it, God's passing over the house of Israel, and the Israelites passing or going out of Egypt, did note the passing of Christ out of this world, (where he was a servant) into the land of liberty, that is, Heaven. See Note on Luk. 9. b.

[ b] V. 10. Washed ] The Hebrews had their 〈 in non-Latin alphabet 〉 , and their 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , the former washing of the whole body, which they call 〈 in non-Latin alphabet 〉 , the other two of the hands or feet, of one part alone, either by immersion, or pouring on of water, which they call 〈 in non-Latin alphabet 〉 , Sanctifying. So in Joma c. 3. §. 3. 〈 in non-Latin alphabet 〉 , the high priest on the day of expiation washes five washings, and ten sanctifications, that is, washes his whole body five times, at every changing of his vestments once, and his hands and feet ten times, that is, at every washing of his whole body twice. The former were used by the Priest (after the building of the Temple) before the entering into the Temple, ( no man, saith Joma c. 3. §. 3. enters into the court of the Temple to minister, though he be clean, that is, though he be not under any legal pollution, until he have washed all over ) and so also by the Proselytes at their initiation. (See Note on Mat. 3. a.) The latter was of every days use: And to those our Savior seems here to refer, and by the 〈 in non-Latin alphabet 〉 he means him that hath been totally washed, that is, that hath been initiated, and entered into Christ, hath undertaken his Discipleship, and so renounced sincerely all the profaneness of his former life; and he that had done so is said to be 〈 in non-Latin alphabet 〉 , in the words following whole clean, and he hath no need to be so washed again, that is, all over. For that ceremony of initiation was never repeated, say the Jewish writers. All that is needful to him is the 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 the immersion, or pouring of water, and so rinsing of the hands and feet, the daily ministry of the word and grace of Christ (thereby signified) to cleanse and wash off, and purify (more and more daily) the frailties, and imperfections, and lapses of our weak nature, those feet of the soul, 〈 in non-Latin alphabet 〉 , saith Eulogius, even after he is converted.

[ c] V. 26. A Sop ] What 〈 in non-Latin alphabet 〉 signifies is clear by Hesychius, 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 is a false print) 〈 in non-Latin alphabet 〉 , the lower side of the bread, and 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 again) 〈 in non-Latin alphabet 〉 , broken pieces of the loaf, crusts of bread. Such was it that was wont to be given about to each of the guests in the postcoenium ( the breaking of bread after supper ) among the Jews, to signify that charity that should be among them, and so the cup of grace, or charity also, 〈 in non-Latin alphabet 〉 after supper, saith S. Luke, ch. 22. 20. And such was this here, that Christ on purpose did to express his love to his disciples now at parting with them, ver. 1. and to engage them to the like among one another. That this was the postcoenium there can be no doubt, if 〈 in non-Latin alphabet 〉 ver. 2. be rendered supper being ended, for then there could be nothing after that but the postcoenium. But although 〈 in non-Latin alphabet 〉 being the Aorist. Med. importeth no more, but it being come, or when supper was come, in supper time, yet 'tis apparent that after this he rose from supper, to wash their feet, and accordingly 'tis said expressly v. 12. 〈 in non-Latin alphabet 〉 lying down again, which signifies that he was before lain down to meat. And therefore in reason this washing their feet, coming between the supper, and the postcoenium, that which here follows the washing, and his second lying down, is the postcoenium, wherein, as it is evident by the other Evangelists, he instituted the Lord's supper. See Mat. 26. 26. where it is the last thing that is done, but the singing of the hymn, before their going to the mount of Olives ver. 30. and so Mar. 14. 28. And Luke saith expressly, ch. 22. 20. that he took the cup after supper. Which being supposed, and the mention being here express of Christ's giving the 〈 in non-Latin alphabet 〉 , or crust to Judas, as it is necessarily consequent, that Judas was present at the Institution of the Sacrament, and not only at the first part of the supper, which that concluded, so it is not probable that the crust now mentioned to be given him should be dipped or moisten'd in the juice of the herbs, as it might be thought, if it had been at the former part of the supper. For the custom of giving about bread in the postcoeniū was, surely, to give a crust of dry bread, broken off from the loaf, or a loaf cut in a dish, to that purpose, to give every one a piece, And the cup of wine following it, there was no use, or occasion of moystening it; and besides, the first course, and the dishes of that service were in all reason taken away, to give place to this concluding 〈1 page duplicate〉 〈1 page duplicate〉 course, As we know it is, where ever the custom of the Grace-cup is still retained, And if so, there was then no moist thing on the table but the wine to dip, or wet it in, and that being in a cup, or pot, and not in a dish (which is mentioned in Matthew and Mark at his pointing at the traditor, ) there is no pretence of believing, that the bread was dipped in that. Upon these grounds it seems not unreasonable to interpose a conjecture, that the word 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 may here be mistaken, and misapplied to 〈 in non-Latin alphabet 〉 , the piece of bread (which from thence is usually rendered a sop, supposing it to be 〈 in non-Latin alphabet 〉 , dipped in wet, and so moisten'd) when it may signify no more then his putting, or dipping, his hand into the dish. For the putting ones hand into any hollow vessel, which is made hollow, that it may contain liquids in it, may fitly be thus expressed, although there be not any liquid thing in it at that time. So 〈 in non-Latin alphabet 〉 , to dip, or put in the hand Mat. 26. 23. signifies to take meat, and eat bread ( Psal. 41. 9. and here v. 18.) without any notion of wetting it, & so 〈 in non-Latin alphabet 〉 , Mar. 14. 20. which may as well conclude that Judas was made wet in the dish there, as that the bread was sopt here. It is ordinary for words to lose their native significations, and to be used in a greater latitude then originally belongs to them, and so we know 〈 in non-Latin alphabet 〉 , to be dipped, or washed, is used not only of water, but of the holy Ghost, and fire, And then, why may not the words be thus rendered, 〈 in non-Latin alphabet 〉 , to whom having dipped, I shall give the piece of bread, by dipping meaning putting the hand into the dish, and then 〈 in non-Latin alphabet 〉 , having dipped, that is, put in his hand, he gives the crust, or piece of bread, to Judas, telling John at the same time, that he, that he should next give it to, was he that should deliver him up.

CHAP. XIV.

1. LET not your heart be troubled: ye believe in God, believe also in me.]

[Paraphrase] 1. As your believing in God my father will afford you many privileges, and antidotes against worldly trouble, so will also your believing in me.

2. In my fathers house are many mansions; If it were not so, I would have told you; I go to prepare a place for you.

3. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also]

[Paraphrase] 2, 3. In heaven there is room for you abundantly as well as for me, and so there is no need that I should tell you this truth (which otherwise I would have told you, and which would give you cause to rejoice, and not be sad at my departure) that my going is but as your harbinger to prepare for you, and when I have done that, then, as an harbinger, I will come back again, and meet you, and so introduce you thither, Act. 1. 11.

4. And whither I go ye know, and the way ye know.]

[Paraphrase] 4. I suppose you know the place to which I go, and the way which will bring you thither also.

5. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way?

6. Jesus saith unto him, [I am the way, and the truth, and the life: no man cometh unto the Father but by me.]

[Paraphrase] 6. I am the true and living way, sent by my Father to direct all men to that way, wherein he expects and requires to be served, and there is no other way to come to the knowledge of his will, or the enjoyment of life with him, but by me, and the same way that I go before you.

7. If ye had known me, ye should have known my Father also; and from henceforth ye know him, and have seen him.]

[Paraphrase] 7. If you had thoroughly known me, who come only in my Fathers name, and to reveal his will to you, ye had also known my Father, who being invisible is no other ways to be known, but as he is revealed in me, and now (see Mat. 23. note m.) although ye never saw my Father, yet having seen and known me, who am his image, ye have both seen and known him.

8. Philip saith unto him, Lord, show us the Father, and it sufficeth us.]

[Paraphrase] 8. Philip not considering the sense of that last speech, saith unto him, Lord, show us the Father, And that one thing, the showing us the Father, will sure convince all without any other argument.

9. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, [Philip? He that hath seen me, hath seen the Father, and how sayest thou then, Shew us the Father?]

[Paraphrase] 9. I tell thee again, Philip, I am the image of my Father, and so he that hath seen me, and heard my doctrine, hath seen my Father, and knows his will also. And after this, this of thine is an impertinent unnecessary demand.

10. Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself: but the Father that dwelleth in me, he doth the works.]

[Paraphrase] 10. Let me ask you, do you not believe confidently, that whatsoever I do or teach I do by the Fathers, appointment, and that it is the power of him that acts in me? whatsoever I say or do, doctrine, or miracles, is of him; see note c.

11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works sake.]

[Paraphrase] 11. Take my word for it, but if you will not do so, let my miracles demonstrate it to you.

12. Verily, verily, I say unto you, [He that believeth on me, the works that I do, shall he do also, and greater works then these shall he do, because I go unto my Father.]

[Paraphrase] 12. Those that have now been my disciples shall be able to do the same miracles that I do, Mar. 16. 17. nay greater, upon my sending down the holy Ghost upon you, shall speak with tongues, &c.

13. And whatsoever ye shall ask in my name, that, will I do, that the Father may be glorified in the Son.]

[Paraphrase] 13. And whatever miracle you shall in my name pray for power to do, that I will enable you to do, and so by the showing forth my power in you after my departure, glorify him who hath sent me.

14. If ye shall ask anything in my name, I will do it. ]

[Paraphrase] 14. And of this be confident, whatsoever miracle you pray for power to do, and pray for it in my name, grounding your requests on this promise of mine unto you, and doing it in order to my service for the propagating of the Gospel, it shall be granted you.

15. If ye [note a] love me, keep my commandments.]

[Paraphrase] 15. Do but ye express the sincerity of your love to me by obedience to my precepts.

16. And I will pray the Father, and he shall give you another [note b] Comforter, that he may abide with you forever,]

[Paraphrase] 16. And I will ask my Father, and when I am gone he shall send you the holy Ghost, who for the several parts of his office 1. to intercede as an advocate, 2. to exhort, 3. to comfort, is best expressed by the word [Paraclete,] which in Greek signifies all these three, and he, when he cometh, shall abide with you forever, not departing, as I now do, but continuing with you as long as you adhere and continue obedient to my precepts, v. 15.

17. Even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you.]

[Paraphrase] 17. This Paraclete is the Spirit of my Father, that shall lead you into all truth, Him carnal and worldly men (that value nothing but the visible pomps and powers of the world, they that have looked for a temporal glorious Messias,) shall make nothing of, because he is far from any part of that, he is not so much as visible to outward eyes, but only by inward effects, and so neither known nor valued by them. But by you, I suppose, and all true disciples of mine he is highly valued, therefore (see note on Lu. 7. d.) he shall abide with (not only come to) you, he shall forever continue among you, v. 16.

18. I will not leave you comfortless, I will come to you.]

[Paraphrase] 18. Ye are my little children ch. 13. 33. and therefore when I leave you, I will have more care of you, then to leave you destitute, I will hasten to come unto you, as to so many young children deprived of their parent, though I am slain, and so depart from you, yet I will rise again, and give you the comfort of seeing me after my resurrection, see v. 18.

19. Yet a little while and the world seeth me no more; but ye see me: because I live, ye shall live also.]

[Paraphrase] 19. After a little space I shall be taken from this earth, where now I move, and so taken, that the impenitent unbelieving Jews shall never see more of my miracles, which have hitherto been so ineffectual among them, never see me again, (so as to take comfort or reap benefit by seeing me) but it is not my death itself that shall separate me from you, I shall rise from death, and appear to you after my resurrection, and from thence ascend to heaven there to live eternally; and as that shall be matter of great rejoicing to you (see note on 1 Thess. 3. 6.) like the joy of one that hath a friend returned to life again, or like the woman's joy after child-birth ch. 16. 21, 22. a wonderful reviving after your sorrow for my departure, so shall it be attended with all vital advantages to you, justification Rom. 5. 10. and eternal life hereafter.

20. At that day ye shall know that I am in my Father, and ye in me, [note c] and I in you.]

[Paraphrase] 20. And when I shall after my death thus appear unto you, and make good what I now promise, then shall ye be convinced (more perfectly then yet ye have been) 1. that I have taught nothing but what is the will of my Father, 2. that by your keeping close to that faith which I have taught you, my power and commission, which I have received from my Father, shall be communicated to you, Lu. 22. 28.

21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him.]

[Paraphrase] 21. And this I say to all obedient servants of mine, whosoever they are, not only to you Apostles; Every faithful lover of me v. 15. shall be loved of my Father, and from me receive that evidence of my love, I will effectually make myself known to him after my resurrection, either by appearing to him myself, or by the testimony of those, to whom I will appear.

22. Judas saith unto him, (not Iscariot,) Lord, how is it, that thou wilt manifest thyself unto us, and not unto the world?]

[Paraphrase] 22. Upon this Judas, one of his disciples, still looking after a present showing himself as a temporal Messias, asked him (see c. 7. 4.) what was the reason that he would not manifest himself to the world, as well as to them?

23. Jesus answered and said unto him, If any man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him.]

[Paraphrase] 23. Jesus answered, The reason is, because the world doth not practice my precepts, which they that do, by that express their love to me, and have this reward from my Father, that he loves them again; and he and I reveal ourselves to such, and delight to dwell with such.

24. He that loveth me not, keepeth not my sayings, and the word which you hear, is not mine, but the Fathers which sent me.]

[Paraphrase] 24. But this is not competible to the world, who neither love nor obey me, nor consequently my Father, whose word it is, and not mine own, which I preach unto you.

25. These things have I spoken unto you, being yet present with you.

26. But the Comforter which is the Holy Ghost, which my Father will send in my name, he shall [teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.]

[Paraphrase] 26. expound to you all the obscurities of my speeches, as far as is useful to your office, see 1 Cor. 13. note i. and put you in mind of all which I have now said to you, how they are fulfilled, and what they meant; see Act. 11. 16.

27. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you; let not your heart be troubled, neither let it be afraid.]

[Paraphrase] 27. I take my leave of you, and do it again heartily and affectionately; and that in a special peculiar way from that by which the world uses to do it, They in civility, when they salute you, or take their leave of you, use the like forms, Peace be to you &c. but either do it formally and hearlesly, or else are not able to do anymore then wish it; but I who cordially love, and am able to express my love, will effectually give it to you. Be not either troubled with grief (see c. 11. a.) that I must be taken from you, nor fear what shall befall yourselves.

28. Ye have heard how I said unto you, I go away, and come again unto you: If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater then I.]

[Paraphrase] 28. I told you v. 19. that I am to go away, and after a few days return to you again (see note on Act. 15. c.) and then return to my Father from whom I came. If ye were kind to me, ye would have looked upon it with joy, as on a means of dignifying me, for he that sent is, as such, greater then I who am sent by him, And so my returning to my Father must needs be the advancing me to an higher condition, then that which now I am in.

29. And now I have told you, before it comes to pass, that when it is come to pass, you might believe.]

[Paraphrase] 29. I have not told you all this to afflict you, but to arm you for the expectation of it, by foretelling it, and withal that your seeing my prediction fulfilled, may convince you, that all which I have said to you is true, and so make you believe on me.

30. Hereafter I will not talk much with you, for the prince of this world cometh, and hath nothing in me.

31. But that the world may know that I love the Father, and as the Father gave me commandment even so I do. Arise, let us go hence.]

[Paraphrase] 30, 31. I shall not now stay long or say much to you, for the Imperial power (of the Romans, whole Procurator Pilate was) and Satan himself shall join together with the Jews to destroy me, and when they do so, shall find nothing to lay to my charge, nor indeed have they power to do me any hurt, Satan, whose office it is to be God's executioner on sinners, finds no sin in me, so to punish, and so could not put me to death, but that in obedience to my Fathers will, I mean voluntarily to lay down my life. Arise from table, let us be gone, meet whatever comes, and, to show you how willing I am to lay down my life, let us go to the place where Judas waits to betray me, ch. 18. 3.

Annotations on Chap. XIV.

[ a] V. 15. Love ] The notion of loving God in Scripture, but especially in the New Testament, seems most fitly to be taken from one most eminent act, and expression of love amongst all men, viz. that of doing those things which are esteemed most grateful and acceptable to the beloved, either as tending most to his good, or any other way most desirable to him. For this indeed is the one expression of loving one another, all other being effects of love to ourselves. But because God wants no contributions of ours to the advancing of his good or (indeed) of his glory, and our only way of doing grateful things to him is our performing what he commands, therefore it is consequent, that our obedience to the will, or commands of God in the highest and most perfect manner, is styled the loving of him, being indeed the prime, if not only way of demonstrating our love to him. So here, If ye love me, keep my commandments, if ye are so affected to me, as to desire to gratefy me, obedience to all my precepts is the way of doing it. So v. 21. He that hath my commandments and keepeth them, he it is that loveth me &c. and I will love him, and (as the most grateful thing to him, that can be done from one lover to another) I will show myself to him. So v. 23. If any man love me, he will keep my word, & my father shall love him, and we will (as the most grateful obliging thing again) come to him, and make our abode with him, and so v. 24. & 1 Joh. 2. 5. He that keeps my word, in him is the love of God made perfect, and ch. 5. 3. this is the love of God, that we keep his commandments. And so saith Christ, ye are my friends if ye do whatsoever I command you. From whence it is, that, as in some places compared together, love is equivalent, or parallel, to keeping the commandments of God, as Exod. 20. 5. Deut. 5. 9. & Gal. 5. 6. compared with 1 Cor. 7. 19. (and disobedience to enmity Rom. 8. 7. Jam. 4. 4.) so the whole condition available to our acceptation with God, and salvation, is oft expressed by this style of Love. And because those duties that are to be performed to God immediately, are most acceptable, and grateful to him, but especially that of confessing him, and, in despite of dangers, and death itself, keeping close to him, therefore that is many times expressed by loving of Christ, 1 Cor. 8. 3. & 16. 22. Ephes. 6. 24. Ja. 1. 12. Revel. 2. 4. Another notion there is of the love of God, a desire of union, and near conjunction with him, but this but seldom looked on in the Scriptures.

[ b] V. 16. Comforter ] The word Paraclete in the Greek comes from a word of a large, and so ambiguous signification; and consequently may be rendered advocate, exhorter, or comforter, and everyone of these do fitly accord to the offices of the Holy Ghost among the Apostles (on whom he was to descend) and ever since in the Church, and therefore ought not to be so rendredby any one of these, as to exclude the others, but to be left in the latitude of the signification, which belongs to the Greek word: Yet the truth is, one notion there is of the word, which seems to be especially refer'd to, both here, when he is called Paraclete, and c. 16. 8. as shall there appear, and that is the first notion, that of an advocate or interlocutor, an advocate of the Christian's cause with God, Rom. 8. 26. and so also with men, teaching the Apostles what they shall say, when they are brought before Kings, &c. Mat. 10. 20. and an advocate, or actor of Christ's cause against the world of unbelievers, and crucifiers, Joh. 15. 26. and efficaciously convincing the adversaries, Joh. 16. 8. and this is the notion of the word retained among the Talmudists, who continue the Greek word without the termination, and set it in opposition to 〈 in non-Latin alphabet 〉 an accuser. And proportionably to what is here said of 〈 in non-Latin alphabet 〉 , must, I suppose, be resolved of 〈 in non-Latin alphabet 〉 , Act. 9. 31. not that it be restrained to note comfort particularly, but be taken in the latitude, for the whole work of the ministry, to which the Apostles were set apart, and consecrated, and enabled by the Holy Ghosts coming down upon them, and so indeed the word is generally used in the Acts, to denote the preaching of the word, speaking to the people, as the Apostles did in the synagogues, or elsewhere, to tell them their duty of all kinds. So Act. 11. 23. 〈 in non-Latin alphabet 〉 , the sum of his speech or sermon to them all was, that they should cleave unto the Lord. So Act. 14. 2. 〈 in non-Latin alphabet 〉 , preaching to, or interceding with, them to abide in the faith, and 15. 32. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 c. 22. with much speech they exhorted, or taught, or preached to the brethren. So ch. 16. 40. 〈 in non-Latin alphabet 〉 , they preached to, or exhorted them. So 〈 in non-Latin alphabet 〉 Act. 13. 15. a word of exhortation, according to their custom of saying something seasonably to the people at their public assemblies, after their reading of the Law, &c. So Act. 15. 31. the whole message of the Synod at Jerusalem, and their decision of the controversy, is called 〈 in non-Latin alphabet 〉 exhortation.

[ c] V. 20. And I in you ] The word 〈 in non-Latin alphabet 〉 in this writer especially, hath oft a peculiar elegancy in it, and is not fully understood, but by adding the word So in the rendering of it, so also I, and then it hath an influence on the former part of the period, and makes that the first part of a similitude or comparison, as it is itself the 〈 in non-Latin alphabet 〉 or second. Thus it is oft in other places, see c. 6. 56. 〈 in non-Latin alphabet 〉 , as he remaineth in me, so also I in him. So 〈 in non-Latin alphabet 〉 1 Jo. 4. 15. 〈 in non-Latin alphabet 〉 , as God abides in him, so he also in God, and again v. 16. and here in this verse, where two parts (not three) of conviction seem to be set down, as the effects of Christ's resurrection, &c. 1. They shall know that Christ is in his Father, that is, that he came truly with Comm • ssion from him, and hath kept close to the discharge of it, varied not from it in the least, That that is the meaning of being in his Father may appear by the use of it again c. 17. 21. that they all may be one as thou Father art in me, and I in thee, that is that they may agree in the same doctrine, as my Father and I agree perfectly in the same, I teaching what is his will should be taught, and nothing else. But more evidently here v. 10. Dost thou not believe that I am in the Father, and the Father in me? i. e. whatsoever I do or teach is the power of God, and the doctrine of God in me, as it follows, the words which I speak are not from myself, but the Father that abideth in me, he doth the works, v. 10. & v. 11. to the same purpose, that the miracles, which he doth, he doth from God, and that is a proof that his doctrine is the doctrine of God. This the Fathers raising him from the dead, and taking him up to heaven will convince them of, see c. 16. 10. where his going to the Father is mentioned as a means to convince them of righteousness, i. e. both that he was a righteous person, and that he taught them the true way of righteousness, 2 ^lie , They shall know that Christ continues in them, communicates and derives his power to them, that he hath not forsaken them, v. 18. as by his death they were apt to suspect he did, but are convinced of the contrary by his resurrection, 1. by his appearing to them, 2 ^lie , by his going to heaven, only (as he saith) to prepare a place for them, and then to come meet and conduct them thither v. 3. and 3 ^lie , by his sending his Spirit to them to fit them to be his successors on earth, which is the principal thing in this chapter. Now their obedience, and the sincerity thereof to him, is not any third principal thing, that they were thus to be convinced of by this miracle of Christ's resurrection, being a thing which if it were in them, they might possibly know without God's working miracles to testify it, and again their knowing of this would be an effect, or consequent of those former convictions, & not a principal branch antecedent (as in the order of the words it lies) to the latter of them. That therefore which the mention of 〈 in non-Latin alphabet 〉 ye in me seems to point at in this place, is only this, that whereas the world should never see Christ again, so they that remained in him, his faithful and obedient disciples, (upon which the whole promise of the Paraclete is built in this chapter v. 15.) should partake of the blessing and fruits of his appearance, and of the Paraclete, and that as they had continued faithful to him, he in like manner would be sure to perform his promise to them, make them his successors in his power in the Church, and preachers of the same doctrine which he had taught from his Father. And so that is the plain meaning of these words, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , as you are in me, so I in you, which was the only second thing they needed to be convinced of. Though by the way, I say, as this was the rewarding of their obedience and fidelity to him, so also would it be a testimony from God of the sincerity of it, which he was pleased thus to accept and reward. That this is the right interpretation of this verse appears by the next verse 21. where he that loves Christ and keeps his commandments, that is, that is in Christ here, is the subject, to whom the promise is made of Christ's manifesting himself unto him, which hath appeared to be the importance of 〈 in non-Latin alphabet 〉 , and I in him. By which it appears that the fidelity to Christ is the qualification or condition required in the subject, to make a man capable of the manifestation of Christ to him, which would not be afforded to any others. And the same is the importance of v. 23.

CHAP. XV.

1. I Am the true vine, and my Father is the husbandman.]

[Paraphrase] 1. And as he was going on the way, he said to those that were near him, John, &c. I am the true (see ch. 6. f.) generous fruit-bearing vine Jer. 2. 21. my blood as the blood of the grape shall rejoice the heart of God and man, Jud. 9. 12. And my Father who hath thus planted me in this world here below, hath the whole ordering of all that belongs to me, and every branch, every believer, every member of my mystical body.

2. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit.]

[Paraphrase] 2. Every barren member of my body, (every unprofitable disciple or Christian) he proceeds to excision of, Everyone that is fruitful, he diligently pruneth, and useth all other probable means to render it more fruitful.

3. Now ye are clean through the word which I have spoken unto you.]

[Paraphrase]