Annotations Upon the New Testament

CHAP. XVII.

IT is the general proposition of Christ, that scandals are studiously to be avoided by the godly, lest either they be a hindrance to themselves or to others in the way of salvation. He also adds reasons, because it cannot be but offenses will come; they follow from the wickedness of the world.

Vers. 3. And if he repent, &c. ] If he shall give signs of displeasure, by acknowledging the fault committed, and seeking pardon of it, forgive him, require no farther revenge, yea not so much as satisfaction for the injury offered. This place (saith Mr. Perkins ) is meant of ecclesiastical censures, that those must proceed no further after the party offending doth repent.

Vers. 4. And if he trespass against thee seven times ] A finite number is here put for an infinite as it is usual in the Scriptures for its perfection; Christ's meaning therefore is, as often as he shall offend against thee and repent, forgive him.

Vers. 5. Increase our faith ] Greek add unto us faith, As if they had said, unless we have faith, we shall never be able to abstain from revenge so oft, but if thou wilt increase our faith, we shall be able to conquer even this sin. Mr. Hildersham.

The more faith the more mercy, for if you believe your own ten thousands forgiven, you will forgive others tens.

Vers. 6. If ye had faith as a grain of Mustard-seed, ye might say unto this Sycamine tree, &c. ] He shows that he doth not require a great quantity of faith, but is content with a little faith which is like a grain of Mustard-seed, lively, sharp, fervent. Proverbiale de re minima. Drusius.

Our Savior Christ useth this and the like expression of removing a Sycamine tree, and the Mountains, upon three several occasions.

1. Upon occasion that the Disciples could not cast out the Devil, Matth. 17.19, 20. There he speaks of the faith of Miracles. 2. Upon an occasion of the drying up of the fig-tree, Matth. 11.20. Both justifying faith, and the faith of Miracles are there intended, one primarily, the other secondarily. Se Luke 17.3. Where a saving justifying faith is intended.

Vers. 7. But which of you having a servant plowing, &c. ] As if he had said, if a servant that hath been toiling all the day long in following the plow or the like labor, at the night when he comes home weary and hungry, be commanded by his Master a further service, he is not to refuse to do it, he is still to do what his Master commands him.

Vers. 8. Gird thyself ] It was the fashion in those Eastern parts, for men to go in long garments down to their feet. And therefore when men were to go about any work, they used to gird and take up their garments, that they might not trouble them in their work, by hanging loose about their heels.

Vers. 10. All that ye can ] To the utmost extent of natural or gracious abilities.

We are unprofitable servants ] Christ speaks here with the Apostles now justified and renewed.

Vers. 14. Go show yourselves unto the Priests ] The Papists fondly hence build their aucicular confession. The leprous men are I confess sent by Christ to the Priest; but not to whisper into his ears their sins, but rather that they might offer sacrifice according to the prescript of the Law; neither were they sent to cleanse themselves, as with the Papists confession makes men clean, but that they might show themselves to the Priests, they were clean before.

Vers. 15. With a loud voice glorified God ] Which is a sign of a very cheerful and thankful mind.

Vers. 17. Were there not te • cleansed, but where are the nine ] He asks, not because he was ignorant, but that by this means he might reprove their ingratitude and make it known to others: he means, it is certain that all the ten received the same benefit of cleansing, and yet only one acknowledgeth that with a thankful mind.

Vers. 19. Thy faith hath made thee whole ] It is an excellent sentence which Christ often useth in the Gospel, Matth. 9.22. Luke 17.29. vlt. and in many other places. For Christ observed this custom when he had a doctrine in which there was much contained which he would commend to his hearers, and deeply imprint on their hearts, then he included it in some famous sentence, which he afterward often repeated. Faith is the means and instrument by which Salvation is received from God.

Vers. 20. The kingdom of God cometh not with observation ] That is, not with a worldly splendor which the Pharisees looked for. with observation ] with a splendor obvious to men's eyes, and which might be observed.

Vers. 2 • . The kingdom of God is within you ] That is, it was brought unto them by the ministry of John the Baptist, of himself and of his Disciples; although indeed it was without profit to many of them.

Vers. 22. The days of the Son of man ] By this he understands that outward conversation which he used in the time of his ministry familiarly with his Apostles, by admonishing, comforting, nourishing and defending them.

Vers. 23. See here, or see there ] Is the Messias, for about those times Josephus witnesseth that there was great store of seducers, some of which called them out into the desert; others into the Mountain of Olives, and professed that they would be their deliverers, amongst whom also was that Egyptian Act. 21.38.

Vers. 24. So shall also the Son of man be in his day ] He shall come to judgment with great light, and in the majesty of the Father.

Vers. 32. Remember Lots wife ] She was turned into a Pillar of Salt, ut te suo exemplo condiret. Augustine. Remember 1. Her going out of Sodom a type of hell, or the world, to Zoar, heaven, or the Church. 2. How in the way she looked back. 3. Her punishment.

Vers. 37. Wheresoever the body is, thither will the Eagles be gathered together ] Gregory and Agustine by b • dy understand heaven, by Saints Eagles, lift up your hearts thither. Origen by body understands the Church, by Eagles Doctors, gathering, that is consent. Jerome, Theophylact. Body Christ's sufferings, Eagles Saints. Chrysost. Stella, Maldonado. By body others understand last judgment, by Eagles Saints, gathering together, brought generally to judgment.

The Saints are Eagles. 1. They molter off old feathers. 2. Renew. Psal. 103.5. 3. Look on the Sun. 4. Are heavenly. John. 39.27. Wheresoever shows Christ's body is not everywhere, he saith not ubique corpus, but ubicunque.

CHAP. XVIII.

Verse 1. THat men ought always to pray, and not to faint ] Most firm Arguments are drawn from the scope of a Parable, although not from the parts of it. For which very cause in all the Parables of Christ, we see the scope is signified either in the precedent or subsequent words; as in this Parable in the precedent words, in Luke 16.9. In the following words. Reynold de lib. Apoc. praelect. 163.

Christ propounds this Parable, to t • ach us to be constant and earnest in Prayer, saith Mr. Perkins, see v. 5. To pray always here is not to faint in prayer, see Grotius.

Vers. 3. Avenge me of mine adversary ] Or free and defend me from mine adversary, which either hath taken away mine i • heritance, or some of my goods, or otherwise injured me. The Greek word 〈 in non-Latin alphabet 〉 here doth not properly signify, (saith Novarinus ) to revenge, but to free and deliver from evil; which may be done without any revenge.

Vers. 4.5. He bears the widow, not from fear of God, nor out of commiseration toward her afflicted, nor because she had a just cause, which a just Judge ought to regard. But there are other reasons. 1. Because she is troublesome to me, as if he should say, I would be freed from the clamours of that importunate woman. 2 ^lie . Lest by her continual coming, she weary him weary me ] word for word, beat me down with her blows, and it is a metaphor taken from Wrestlers, who beat their adversaries with their fists or clubs, so do they that are importunate beat the Judges ears with their crying out, even as it were with blows. Vide Brugensem. If the unwearied prayer of a Widow, hath extorted an equal sentence from an unjust Judge; what may not the godly hope from God?

Vers. 8. I tell you that he will avenge them speedily ] That is, in his own time; speedily in regard 1. Of God. 2. Eternity. 3. The wicked.

Shall he find faith on earth ] That is a godly man that will believe his truth.

Vers. 10. To pray ] That is, 〈 in non-Latin alphabet 〉 here, as also elsewhere in Scripture, to do all that which belonged to the worship of God, and was finished in the Temple.

Vers. 11. Prayed thus with himself ] Leaving the Publican a far off behind him as impure. God I thank the • that I am not as other men are ] He begins with thanksgiving, he had nothing of confession for himself. He pleads his negative righteousness, he was no extortioner, and stands on his comparative goodness, not as this Publican.

Vers. 12. I fast twice in the week ] Thursday, because Moses on that day went up to Mount Sinai : Monday, because then he came down. Drusius. He hath his positive righteousness of both Tables; here he speaks of his fasting, the duties of the first Table: and for the second Table, he paid tithes.

Vers. 13. God be merciful to me a sinner ] Oravit paucis sed affectu multo. Bucer. Here were few words, but much zeal and matter.

Ver. 16. Suffer little children to come unto me and forbid them not ] It is not spoken of Children in disposition, that is, such as are humble and meek (as some would evade) but in age, Christ took them into his arms.

For of such is the kingdom of God ] Christ speaks not of these very children only, but of such, this is a standing rule; by the Kindome of God he means the visible Church, Mat. 8.12. and 16.19. that is, these have a right and title to the privileges of the visible Church.

Vers. 19. Why callest thou me good? none is good save one, that is God ] Christ answered to his mind, who thought Christ to be a mere man, so Basil, Ambrose, Jerome, Chrysostom. By that answer Christ hath taught us when we are commended, to turn our own commendations upon God.

Ver. 25. It is easier for a Camel to go through a needles eye ] Whether a Camel, or a Cable Rope be understood, in the impossibility there is no difference, but something in the proportion, for a rope is liker to a thread than a Camel, but simply to draw a thick Rope through a needles eye is impossible. For the Needle, some think by that is understood a certain gate in Jerusalem, which was so narrow, that the Camels could not (except their burdens were taken away, and they bowed their backs) pass through it.

Rich man ] Not so much from possession as affection; it is impossible for them to be saved in sensu composito, difficult in a divided sense; because they ought to be first changed, mutation cannot be easily done but by grace and power alone.

Ver. 34. And they understood none of these things ] It is a thing certainly worthy of admiration, that the Disciples understand none of these things, when this is not the first, but at the least the fifth or sixth time that Christ spake of the same matter: Moreover, all things were so plain and evident, that a boy of seven years might understand.

Ver. 36. And hearing the multitude pass by, he asked what it meant ] Blind men, because they want eyes, are curious in enquiring.

Vers. 38. Thou Son of David have mercy on me ] Without doubt he heard in the Synagogue, Isaiah 35.5. that when the Messias the Son of David should come the eyes of the blind should be opened. He heard also by common fame that this Jesus restored sight to other blind persons. Son of David ] which Epithet was anciently and at that time given to the Messiah. He confesseth him to be God when he saith, have mercy on me : man while he calls him the son of David ; and for his Office, he confesseth him to be Jesus the Savior.

Vers. 23. That I may receive my sight ] 〈 in non-Latin alphabet 〉 , These words sound as if this blind man had not been borne blind, but was made so by accident or some disease, therefore he desires the receiving of his sight lost.

CHAP. XIX.

Verse 2. BEhold there was a man named Zacchaeus ] His name (saith Grotius ) is purely Hebrew, as appears Ezra. 2.9. and 7.14. It is expressed for the certainty of the history, especially since he was a famous man. Brugensis.

Which was the chief among the Publicans ] A Publican is one that gathers public payments. He exacted tribute for the Romans, and so he seemed an oppressor of the Jews, and therefore was odious to them, and they did often exact more than the Romans required, which they reserved for themselves. Luk. 3.13.

Vers. 4. And he ran before, and climbed up into a Sycamore tree, to see him; for he was to pass that way ] Being forgetful of his own dignity and estate, running before as a man of mean condition. He might easily divine that all which should see this thing would scoff at him, that he a chief and rich man should climb a tree like boys, whence he might see Christ passing by. But his love and desire of seeing Jesus, and especially an impulse of the Holy Ghost took away all his modesty from him.

Vers. 5. And saw him ] He saw him not only with a corporal aspect, but with that which was everywhere saving; nor only saw him, but vouchsafes to speak to him, calling him by his proper name, as familiarly known unto him, See John 1.48. for Christ calls his own sheep by name, John 10.3.

To day I must abide in thy house ] A wonderful thing! we read in the Gospel that the Lord being invited by others went to them, but we never read that of his own accord he came to their feast, as he did to this Prince of the Publicans; so faith always obtains more than it wished, Zacchaeus desired to see Jesus, now he hath him his guest. Christ requires haste, that his readiness to bestow faith may appear to all.

Vers. 7. Murmured ] The Inhabitants of the Town, and perhaps some of Christ's companions murmur, that he goes in to a man of an evil and reproachful name, when yet no man invited him; so when the world neglects the grace of God offered, it takes it ill that it should be given to others.

A man that is a Sinner ] That here, as in many other places, notes a man of a wicked and flagitious life.

Vers. 8. The half of my goods I give to the poor ) From this time I consecrate and depute them to the poor.

Vers. 9. This day is salvation come to this house ] Because Zacchaeus should convert his whole family, as Cornelius the Centurion, and others did, or because the greatest part of his house were now turned to God.

For so much as he also is the Son of Abraham ] Because he was taken into Abraham's Covenant, Rom. 4.16.

Vers. 10. To seek and to save that which was lost ) The first shown his diligence; the second his power; both his singular Philanthropie. Such as were lost indeed, and in their own apprehension.

Vers. 12. A certain nobleman ] That is, our Lord Jesus Christ, and he truly calls himself noble, for he is Coeternall and coequal with his Father in respect of his Deity, in respect of his human nature he was conceived by the Holy Ghost, born of a pure and immaculate Virgin, Christ hath in his Genealogy above twenty Kings and Princes.

Into a far Country ] That is, to heaven, it is a long while from the time of his death to his last coming.

Vers. 13. And he called his ten servants and delivered them ten pounds ] He observes a certain number, ten, for God knows well both the number of his Servants, and gifts. His pound ] That is, the Doctrine of the Gospel concerning the kingdom of heaven. Let him occupy ] This was spoken parabolically, as a diligent Merchant spares not labor, but is intent upon all occasions, that even with the danger of his life he might promote his gain; So let the Servant of Christ studiously strive by a diligent preaching of the Gospel, and faithful administration of the Sacraments, to gain many men to Christ.

Vers. 14. His Citizens ] That is, the Jews. John 1.11.

Vers. 15. And it came to pass when he was returned, &c. ] This shall be in the last day, when he shall return to the judgment of the quick and dead.

Vers. 21. Neither acceptest thou the person of any ] Or the face of any. The Greek word 〈 in non-Latin alphabet 〉 may be rendered either way. Although the Hebrews, and Syrians, from whence that phrase proceeded, always say, to respect the face, yet the Latin Interpreters use the word person, in judging to be moved with the person, face, or any outward quality, or appearance, nothing pertaining to the merits of the cause.

Vers. 22. Thou knewest that I was an austere man ] Then this should not have made thee sluggish, but have moved thee to the greater diligence.

That at my coming I might have required mine own with usury ] Christ would no more note the rigor of God than praise Usury, when he brings in the Master of the Family so speaking, that money should be given to the bank that at least it might grow with Usury: Only Christ signifieth that there will be no excuse for their sloth who both suppress the gifts of God, and consume their time in idleness.

Vers. 23. But he perceived their craftiness ] The Greek word rendered craftiness signifieth a skill in ill doing gotten by long practice and experience.

Into the bank ] Where either by the change of monis, or by a contract of the loan they make a gain, and thou with them mightest have been partaker of the same gain.

Ver. 24. Take from him the pound, and give it to him that hath ten pounds ] That so by his deed he may show that he did not so much look after money as the gain of it.

Ver. 27. But those mine enemies which would not that I should reign over them, bring hither and stay them before me ] Christ gave up the Jews his enemies which would not have him for their King to the Romans to destroy them, who wasted their City, and dispersed the whole nation into perpetual exile. But in the last day he will condemn to eternal death all his enemies the Devils, Jews, Heathens, false Christians.

Vers. 42. If thou hadst known ] The more ancient Divines take the words optatively, Oh that thou hadst known, the moderne otherwise, that is, if thou hadst considered and taken special notice, Isaiah 1.3. Thou even thou ] That is, Jerusalem, this is emphatical. At least ] That is, after thou hast so often rejected me, and slain the Prophets that came before me.

In this thy day ] That is, of visitation. Vers. 44. By the word, the things that belong ] To thy safety temporal, or salvation eternal; Christ, the Gospel, and the preaching of it.

Jerusalem in the Hebrew tongue signifies the vision of peace, these words then may mean, that contrary to her name she saw not her peace, Jerusalem was not Jerusalem.

Vers. 45. And he went into the Temple and began to cast out them that sold therein, and them that bought ] Christ purged the Temple but twice, first, at his entrance into his Ministry. Secondly, at his going out, Mat. 21. Mark 11.

Vers. 48. Were very attentive to hear him ] Greek, hung upon him hearing him.

This very word is used Mat. 22.40. hang or depend upon, as a vessel upon a peg or nail on the wall: Others render it, pendebant ex ore ejus, as Bees on flowers, to suck out the moisture which is in them.

CHAP. XX.

Verse 5. THey reasoned with themselves ] 〈 in non-Latin alphabet 〉 , (Whence Syllogismus) signifieth to reason, by arguing to conclude, to infer one thing from another.

Vers. 10. At the season ] The word 〈 in non-Latin alphabet 〉 here notes a certain time of the year, viz. of fruits, as Matthew expressly names it, ch. 21.34.

Vers. 20. And they watched him ] 〈 in non-Latin alphabet 〉 is to be curiously intent, cunningly and treacherously to observe. As in war all the actions of the Enemy are wont to be studiously observed, or as in hunting, the steps of the wild beasts are wont to be observed. The Pharisees were intent upon all occasions and ways how they might entangle Christ.

Vers. 37. Now that the dead are raised, even Moses shown at the bush, when he calleth the Lord, the God of Abraham, and the God of Isaac, and the God of Jacob ] Christ cites a place out of Moses, because he had to do with the Sadducees, who did not much believe the Prophets, at least esteemed them no more than we do the Book of Ecclesiastes or the Maccabees : Moreover, because they brought Moses, he chose rather to answer them out of Moses than to oppose any one of the Prophets.

Spanhemius dub. Evang. parte 3 tia. p. 3. & Canaeus de Republica Heb. p. 476. say, the Sadducees received the whole Scripture, and not the Pentateuch only. The original of the other assertion came thence (saith Hottinger ) that some made the Sadducees the same with the Samaritans, which acknowledged only the five Books of Moses for Scripture.

CHAP. XX • .

Vers. 1. ANd he looked up, and saw the rich men casting their gifts into the Treasury ] Not because the Treasury was in a high place that he had need to lift up his eyes; but because Christ being a pattern of modesty had cast his eyes upon the ground. The Greek word 〈 in non-Latin alphabet 〉 signifieth studiously to behold, which notion doth best agree here. See Chap. 8.25.

Ver. 3. Hath cast in more than they all ] Qualitate, animi intention, quantitate, pro facultatum ration.

Ver. 4. Hath cast in all the living that she had ] That is, all the means she had to sustain herself that day.

Ver. 11. And fearful sights, and great signs shall then be from heaven ] Josephus of the wars of the Jews l. 7. c. 12. recites divers signs which happened before the destruction of Jerusalem, 1. That a blazing star in fashion of a sword hung over the City. 2. That at the feast of unleavened bread a light shone round about the Altar as clear as day. 3. That a Cow led to be sacrificed calved a Lamb. 4. That the brazen Gate of the Temple, which twenty men could scarcely open, was seen to open at midnight of it own accord. 5. That in the first of May there were seen in the air Chariots and standing battles skirmishing in the clouds, and compassing the City. 6. In the Temple was heard the sound of a wonderful terrible voice which said, Migremus hinc, let us go hence.

Ver. 13. And it shall turn to you for a testimony ] That is, you shall have great honor by it, as you give testimony to Christ, so Christ shall give testimony unto you.

Ver. 19. In your patience possess ye your souls ] As if he should say, if you would save your souls, you must labor to bear all crosses that fall on you with patience.

Patience and strength to bear afflictions must be ours, not by usurpation, nor yet by lawful use and occupation, as a thing borrowed for the present, but by just title and possession, we must have it of our own, and be provided of it to use when time shall serve. When one is comfortable and cheerful, we say he enjoys himself, so when one keeps himself quiet in crosses he possesseth his soul in patience.

Ver. 24. And they shall fall by the edge of the sword ] In the Greek by the mouth of the sword: For the sword bites in that part in which it is sharper, therefore the sword is called 〈 in non-Latin alphabet 〉 two mouthed for two edged, Heb. 4.12.

Ver. 28. Then look up and lift up your heads ] That is, be of good courage, as the Syriac hath expressed the sense in its Paraphrase by a metonymy of the effect, for when men are merry they lift up their heads, when sad they cast them down, and the reason which is added confirms this exposition.

For your Redemption ] That full deliverance in which death shall be triumphed over, draweth nigh.

Vers. 34. Be overcharged with surfeiting and drunkenness ] With a surfeiting arising from drunkenness, or a drunkenness which produceth a surfeiting; but it is better in this place to take the metonymicall signification of this word for too much cramming or pouring in of meat or drink, from whence a surfeit ariseth as an effect, so it is taken by the Septuagint in 77. Psal. 71.

And so that day come upon you unawares ] It comes unawares when people's hearts are hardened against the threatenings and Judgments of God, as the deluge came on the People in the old world.

Vers. 36. Worthy to escape all these things. ]

CHAP. XXII.

Vers. 6. IN the absence of the multitude ] absque turba, without the multitude, that is, vel clam populo, vel sine tumultu. Brugensis. Either secretly without the people's knowledge who were wont to follow, or without any tumult.

Vers. 12. And he shall show you a large upper room furnished, there make ready ] There was no need of a spacious room for the present number there to meet and communicate, but it might be to signify that the Lord would not have this Communion consined for the future. In that it was an upper room, it set forth the divinenesse of the Sacrament, and the duty of lifting up the hearts of the Communicants; In that it was a prepared room, clean and ready trimmed, it was to teach the purity of the Sacrament, and what preparedness is meet for Communicants.

Vers. 15. With desire have I desired ] An hebraisme, that is, I have exceedingly, earnestly, and heartily desired to eat it with you.

Vers. 19. This is my body ] This, this bread say we, this body of Christ say some Papists, this third thing, Individuum vagum, say others, a substance confusedly taken. The neuter gender will agree with anything which hath not life; in the Vulgar translation it is said of Eve the wife of Adam, hoc est os ex ossibus meis, Gen. 2.

Which is given for you ] The other two Evangelists omit this particle, which yet is in no wise superfluous: for therefore is Christ's flesh now bread to us, because by it salvation was once brought to us.

Vers. 27. But I am among you as he that serveth ] Viz. not as a Master, but as a Disciple. All Prophets whom God employed upon his messages had their Disciples to wait upon them, which is called ministering to them in the language of the Scripture.

Vers. 29. And I appoint unto you a kingdom ] This is not so in the original; it rather hath relation to the words following, as my Father hath appointed unto me a kingdom, so I appoint unto you to eat and drink.

Vers. 30. Iudging the twelve Tribes of Israel ] The Apostles are said to judge by way of assession, or approbation, say the Schoolmen.

Vers. 31. Simon, Simon ] That Epizeuxis notes the singular affection and good will of the mind, that is, my most dear Simon, as 10.41.

He putteth him in mind, First of his fall to humble him. 2. Of his rising to comfort him. 3. Of his duty to quicken him unto Christ.

Satan hath desired ] Satan signifies an adversary; The word that is here rendered desired is not used again in the New Testament. But in other Authors that use it, it signifies such a desiring, as when one man doth challenge another into the field to a Duel. Or such a desiring, as when a man comes and calls for open, and public punishment upon a man. That is (saith Grotius ) he hath desired you to be given to him, it being an allusion to the history of Job. Winnow ] The word signifies to shake up and down, as in a fan wheat is used, the kernel scarce ever lies still.

Vers. 32. That thy faith fail not ] Be not wholly eclipsed in the original. A man's faith is said to fail, either when it falls short of what it hath been, or should be. Christ now not only poured out these prayers for Peter, but also for the whole company of the Apostles, except Judas, who then cast in his mind his betraying of Christ. This is manifest, first because Christ saith Satan hath desired you, not thee, for he laid not snares for Peter alone, but for the chief of the Apostles, although especially for him, because he made show of greater constancy than the rest. Secondly this is manifest from the words of Christ, John 17.9. and 20. where he openly witnesseth that he prayed for his other Apostles and Disciples, Psal. 6.58.

Converted ] or returnest again so Ps. 58.6. strengthen thy brethren ] That is, all the faithful.

Vers. 38. Here are two swords ] Vt sit parata defensio non ultio. Ambrose. That he may be prepared for defense not revenge. It is credible (saith Grotius ) when the way from Galilee to the City was infested with thieves that many went to the City with swords, which we may collect also out of several places in Josephus. Two of the Apostles here imitated this custom.

Vers. 41. Was withdrawn from them ] Not severed and separated, but pulled and plucked like a tree by the root from the kindly soil.

Vers. 44. Being in an agony ] 〈 in non-Latin alphabet 〉 signifies summam Christi luctantis angustiam. Beza. The word agony signifies a striving or wrestling against something, as two combatants or wrestlers do each strive against other. The thing which our Savior strove against was the fear and grief which pressed his soul, that he might not be so far overcome as to bewray any manner of impatiency.

His sweat was as it were great drops of blood falling down to the ground ) He wept with his members. Bern. A strange watering of a garden.

Vers. 47. Drew near unto Jesus to kiss him ) That sign was given to the Soldiers of the Roman band, who otherwise had not known Christ altogether unknown to them. But a mystery also lay hid under this kiss, for a great heap of execrable wickedness came by that betraying kiss, Therefore the Lord saith to Judas,

Vers. 48. Judas betrayest thou the Son of man with a kiss ] That also the greatness of the sin committed might appear from it.

Vers. 63. Mocked him and smote him ] See Isaiah 50.6. He declareth how they scoffed at him, not so much with their words as hands assaulting him; among the scoffs which consist in the deed it self, it was not the least to pull the beard and to pluck away the hair, wherefore the Evangelist used 〈 in non-Latin alphabet 〉 a most fit word, which signifies to pull away the skin it self, much more the hair.

CHAP. XXIII.

Verse 2. PErverting the Nation, and forbidding to give tribute to Caesar ] There was nothing more odious than this crime with Pilate, who cared for nothing more than to defend the quiet state of the empire. Therefore Pilate neglecting other things, most of all insists on that about sedition, because if he had found that Christ had troubled anything in the public state, he would willingly without delay have condemned him, this is the reason why Pilate questioned him about the Kingdom.

Vers. 5. He stirreth up the people ] They say not in the preterperfect tense, he hath stirred up the people, but in the present tense, he doth stir up, signifying that his whole life was seditious. The Syriac hath a word which signifies to move with a certain tumult, which word the Targum useth, Exod. 14.24. and Ier. 51.7. therefore the Priests mean this by their accusation, that Christ moved the people in Galilee and Judea with new and seditious doctrines.

By the very mentioning of Galilee they desire to provoke Pilate, and make him an enemy to Christ, for the Galileans above others were prone to sedition, and impatient of the Roman yoke.

Vers. 11. Mocked him ] He derides Christ, as if he had been a fool who had boasted great things of himself, but when it was come to the point could perform nothing 〈 in non-Latin alphabet 〉 is properly to handle one like a child, to mock and scoff at him. The Syriac hath a word which signifies to scoff at, and play with. The Septuagint use this greek word of Sampson scorned by the Philistines, who was a type of Christ 2 Pet. 3.3. Jude 18. They are called mockers who esteem the doctrine of the last Judgment but a fable, and sharply scoff at it; such a scoffer in this place is Herod, who not only refuseth the doctrine of Christ, but also jests and sports at it. Christ foretold this mocking of him, Matth. 20.19. Mark 10.34. Luke 18.34. which he would undergo for us.

Vers. 17. They delivered at the feast a malefactor ] Some say in remembrance of the delivery of Jonathan by the people; others say to cause greater joy; others say it was a sign of their delivery from Egypt.

Vers. 18. Release unto us Barabbas ] No marvel to see murderers desire a murderer.

Vers. 21. Crucify him, crucify him ] The Epizeuxis or repetition notes the vehemency of the hatred; as if they would crucify him twice, they cry out twice, crucify him, crucify him.

Vers. 27. And there followed him a great company of people, and of women, which also bewailed and lamented him ] Although in public all the people with one cry condemned Christ, yet we see that some of them forgot not his doctrine and miracles, so God kept to himself a small remainder in that miserable dissipation.

Vers. 31. If they do these things in a green tree, what shall be done in the dry ] This shows First-Christ and the godly flourish. 2. The wicked are dry. It was a proverbial speech, for the Hebrews call good men green wood, bad men dry wood. If husbandmen spare not their green trees which are of good use for timber but burn them, they will not spare old stumps.

Vers. 34. Father forgive them, for they know not what they do ] Beza saith, here he is a true High Priest, he prayed for those that persecuted him, because he foresaw their Conversion.

Vers. 38. A suterscription also was written over him in Letters of Greek, and Latin, and Hebrew &c. Jesus of Nazareth King of the Jews, ] or rather as the original sounds, Jesus that Nazarene, that King of the Jews. Three languages, to show first that he is a Savior of all sorts. 2. Prayers in a known tongue. 3. Nothing can hinder Christ's kingdom. Pilate's purpose was that it might be read and understood of all, both inhabitants and strangers then gathered together over the whole world, but the counsel of God herein is to be regarded by us, who would by this way consecrate these three tongues for the propagation of his kingdom. The Scripture of the Old Testament was written in Hebrew, that of the New in Greek, both were turned into Latin, which version was hitherto more usual and common in the Church than all the rest, moreover the most excellent Commentaries upon the Scripture were written in one of these tongues. Gerhard.

First here is an exact description of the substance of our faith. Secondly, he acknowledgeth his name on the Cross. Thirdly, he is King able to save, no power is lost in his abasement.

Vers. 39. And one of the malefactors, which were hanged, railed on him ] Matth. 27.44. saith, the thieves. Some say it is a Synecdoche, and the Scripture ascribes that to both the thieves which agreeth but to one. Others answer it thus, that at the first both the evil doers did mock Christ, and of that time speaketh Matthew : but afterward one of them was miraculously converted, then the other alone mocked him, and of that time speaks Luke ; this is the better.

Vers. 40. But the other answering, rebuked him, saying, Doest not thou fear God, seeing thou art in the same condemnation ] It shows First, a true Convert cannot abide sin. Secondly, will reprove it in others, yea his companions. Thirdly, want of the fear of God is the cause of all disorder. Fourthly, mockers have great cause to fear. Fifthly, It is fearful not to repent when there is a great Judgment on one.

It makes not for late penitents. First it is an example without a promise. 2. A miracle and rare, we may as well look for another crucifying of Christ. 3. He did not wittingly refuse before. 4. He had no means before. 5. He expressed more than our late penitents do at last.

Vers. 41. But this man hath done nothing amiss ] Or that is absurd, or out of place, as the original word doth import.

Vers. 42. Lord remember me when thou comest into thy kingdom ] First, Christ is King. Secondly, not of this world. Thirdly, hath the keys of heaven. Fourthly, we must fly only to Christ for salvation. Fifthly, must believe in Christ though all be against it.

Vers. 43. This day thou shalt be with me in Paradise ] Christ promiseth more than the other asked. This today is emphatical, and is wont to be added to the mention of benefits, as Ier. 1.10.

Vers. 44. There was a darkness over all the earth until the ninth hour ] This darkness was not a natural Eclipse of the Sun. For first it cannot be so total. 2. Not so long, for the interposed Moon goeth swiftly away. It was dark, first to show the sin of the people in crucifying of Christ. 2. That darkness of ignorance should come on the people. Bellarm. This darkness was spoken of by St. Dennis the Areopagite.

Vers. 46. Into thy hands I commend my Spirit ] That is, to thy safe custody and blessed tuition, I commend my soul, as 1 Cor. 6.20. Acts 7.59. Gal. 6.18. 2 Tim. 4.22. 1 Pet. 3.19. as a special treasure or Jewell most charily and tenderly to be preserved and kept. Mr. Ball.

CHAP. XXIIII.

Vers. 4. BEhold two men stood by them in shining garments ] Matthew and Mark say that one Angel descended. It is usual with the Evangelists to put one for many, and many for one. It may be that Matthew makes mention but of one Angel, because but one did speak unto the women; but Luke testifieth of two, and ascribes the speech to both of them, because he that spake not did give consent to all that was spoken.

The two described by Luke have shining garments, but that one Angel which Mark remembered was clothed with a white robe. The two Angels in Luke appear in a man's shape, but the Angel in Mark appears in the form of a young man. Therefore we must determine that these women came to the sepulcher of Christ two several times after the resurrection, and at both times saw and heard the Angels, the Messengers of the Lord's resurrection. Luke describes their first coming to the Sepulcher, and the appearing of the Angels made in it; Matthew and Mark their running out to the Sepulcher and the apparition of the Angel seen in it.

Their garments are said to be shining, either because they sent forth a splendor and brightness, or because they were white like lightning; the proper signification of the Greek word confirms the first interpretation; For 〈 in non-Latin alphabet 〉 is to shine as lightning, and also the nature of Angels, Psal. 104.4. The Syriac hath a word which is used of lightning shining out, Matth. 24.27. Luke 17.24. Acts 15.13.

Vers. 5. All they were afraid and bowed their faces to the earth ] The brightness of the Angels garments did smite their eyes, an unwonted species and appearance struck their minds, therefore they bow their faces being turned away from the Angels toward the earth, which also is an argument of their humility and modesty. Rev. 5.14. and 7.11. and 11.16.

Why seek ye the living among the dead ] A friendly chiding, as if he should say, since there is life in Christ whom you seek in the grave, why do you yet seek him among the dead, that is, in the grave, which is the house of the dead.

Vers. 6. But is risen ] Viz. as a Conquerer and triumpher. When he was yet in Galilee. ] The Angels warn the women of the Sermons of Christ had in Galilee, which are described Matth. 17.22. Mark 9.31. Luke 9.44. because both the women were Galileans, and when Christ first of all manifested himself in Galilee to be Christ, he also added this expressly, that he was to suffer, and by his suffering to enter into his glory.

Vers. 10. It was Mary Magdalene, and Joanna, and Mary the Mother of James, and other women that were with them, which told these things unto the Apostles ] Therefore God chose these women, to which the resurrection of Christ should be first manifested, First, that he might observe his ancient Custom, by which he is wont to choose things contemned, ignoble, and base in this world, 1 Cor. 1.27, 28, 29. These women were not only contemned for the infirmity of their sex, but also for their Country, being of Galilee, John 1.46. but God exalted them by manifesting to them the resurrection of his Son, which is a principal article of our faith, and afterwards he sends them to the Apostles that they might be Apostolorum Apostolae, as the Ancients speak. 2. The women more weak by nature, were struck with most vehement grief of mind for the ignominy and torments of Christ, which they standing under Christ's Cross saw in the day before the passover, therefore to them first of all the most joyful resurrection of Christ is told, as also Christ afterward appeared severally to Peter, because as he offended more heinously than the rest of the Disciples, so he was more grievously troubled, whence it appears, that the resurrection of Christ will bring consolation to the troubled Consciences and contrite hearts. 3. God would by this means prevent the calumnies of the Jews, the Priests lied, and said that the Disciples stole away the body of Christ from the grave, that therefore the impudency and absurdity of this lie might be reproved, it came to pass by the wonderful providence of God, that the women should come to the grave before the Apostles. Now it is no ways probable that women and those few should steal his body out of a sepulcher kept with armed men, and shut up with a great stone. 4. The death of all rose by Eve a woman, therefore Christ would that his resurrection by which righteousness and life is restored to us, should be told by women. 5. These women went with a great deal of courage early in the morning to Christ's Sepulcher, the Apostles in the mean while being shut up for fear, therefore Christ would have this pious study of theirs rewarded with the most joyful tidings of the resurrection.

Vers. 11. Seemed to them as idle tales ] They do not believe their words, they hear them as a pleasant fable, they think that these foolish women dream, the sense is, that they said, that a false vision was offered to the women, as those that dote imagine many things to themselves.

Vers. 12. Stouping down ] John useth the same Greek word, both of himself and of Mary Magdalene in this history.

Vers. 13. And behold two of them went to a village called Emmaus, &c. ] Although Mark doth only briefly touch this history, and Matthew and John mention it not, yet because it was very profitable to be known and worthy to be remembered, Luke doth not in vain prosecute it so exactly; so, many visions which John mentions, the other three Evangelists speak not of. Calvin.

Vers. 16. But their eyes were held that they should not know him ] The Evangelist expressly witnesseth this, lest any should think that the figure of Christ's body was changed, Therefore although Christ remained like himself, he was not acknowledged, because the eyes of the seers were taken, by which the suspicion of a Ghost or false imagination is taken away.

Vers. 19. A Prophet mighty in deed and word ] He excelled as well in the gift of teaching, as in holiness of life and excellent gifts.

Vers. 25. Oh fools ] So also Paul stiles the Galatians 3.1. therefore 5. Matth. 22. such words are not forbidden, but anger, casting out such a word imprudently is forbidden, saith Grotius. Sometimes it is for the profit of the hearers that they should be sharply dealt with. Crudelem medicum intemperans aeger facit.

Vers. 28. And he made as though he would have gone farther ] Equivocaters abuse this place; he did not pretend one thing and intend another, but as he made an offer to depart, so without question he would have gone further if the importunity of the Disciples had not staid him. See ver. 29.

Vers. 36. Peace be unto you ] This was the ordinary way and manner of salutation, as if he should say thus much unto them, that they should find him every way as courteous and loving towards them now being risen, as he was before he died.

Vers. 44. In the Law of Moses, the Prophets, and in the Psalms concerning me ] By the name of which he comprehends all the Scriptures, as it appears from this verse compared with the 27. where Christ is said to interpret concerning himself, the things written in all the Scriptures, and that which he first called all the Scriptures, that here he showeth is to be understood of Moses, the Psalms, and Prophets. Reynold de lib. Apoc. Praelect. 160.

Vers. 47. Beginning at Jerusalem ] Peter showeth that Christ's preaching began in Galilee, Acts 10.37. Therefore not at Jerusalem. 1. This place here is meant of the preaching of Christ's Apostles, and not of his own, as that in the Acts is 2. This is meant of their preaching of him after his death and resurrection, that in the Acts of his own, and in his life time. 3. This was a ministerial publishing of Christ, that in the Acts speaketh only of a voice, fame and good report in the mouths of the common people. Dr. Tailor.

Vers. 49. The promise of my Father ] Our Savior calls the gifts of the Holy Ghost the promise of the Father, either because it was promised of the Father by the Prophets, Isaiah 44.3. Ezek. 36.24, 25, 26. Joel 2.18. Or else because it was the Spirit of the Father promised by Christ, but to be obtained of the Father, John 14.26. and 15.26. and 16.7.

Vers. 53. Continually in the Temple ] Not that they spent days and nights there, but because they frequented all the meetings, and at set and solemn hours were present to give thanks unto God. This cheerfulness is opposed to the fear which first held them shut up and lurking at home.

CHAP. I.

I Ohn in the Hebrew signifieth the grace of God, he wrote the last of all the Four. Jerome. When he returned from the Isle of Patmos. Eusebius. Therefore there is something more in every Chapter of John than any other of the Evangelists.

John in his Epistles was an Apostle, in his Apocalypse a Prophet, in his Gospel an Evangelist. Jerome.

In this Gospel is declared, 1. Christ's Person, chap. 1. 2. His Office, chap. 2. to the 12. 3. His Death, chap. 12. to the end.

He begins not with words but wonders, yea, thunders, saith Ardens, Junius was converted by reading this Chapter.

He begins his history with Christ's eternal generation. Christ's Divinity is described to the 14. verse. His humanity verse 14. Many in his time questioning Christ's Deity, he writes this Gospel to prove the Divinity of Christ, and because he begins with that, is therefore (say some) called John the Divine.

Vers. 1. In the beginning was the word ] Not because he is the internal word of the Father, but because he is the subject of the word, 1 John 45. 1. The substantial word whereby God created all things. 2. As a word is begot of the mind, so is he of God. 3. God spake to us by him. See Brugensis.

Before creation, in the beginning of the world. Christ is in the beginning, Creatures from the beginning. Here is a distinction of the Persons in the Trinity, Christ is God, and equal with God.

Word ] Or speech rather, Estey. Not Son lest we should look for a carnal generation. Theophylact.

Was ] Fuit imports a thing that once was and is not now; Erat was and is. Chrysost. Cyril, Theophylact. Rev. 1.4.

With God ] Not a local, but personal distinction. The word was with God, there word is taken personally; And the word was God, there it is taken essentially.

Vers. 2. The same was in the beginning with God ] A repetition of the former to imprint it in our minds, proves he was not only from eternity, but God from eternity.

Vers. 3. All things were made by him, and without him was not anything made that was made ] This verse proves Christ to be God. Here we have the creation of Angels with other things. Beza. Sin is nothing but a privation of good, therefore not made by him, for an Idol is nothing. Not of him, but of the Father by him. Heb. 1.2. This shows the distinction and order between the Father and the Son.

Without him ] Not by him alone, all works ad extra are equal in the Trinity.

Here is the being of things, verse. 3. Life, and reason, verse. 4.

Vers. 4. In him was life ] As in the fountain, Act. 17.28. not as an accident in the subject, Exemplariter, intellectualiter. Light ] Lux rationis. ver. 9. All men may see Christ if they be not willfully blind.

Vers. 5. And the light shined in darkness, &c. ] Minds are made ignorant by man's fall. Calvin understands by light relics of conscience left in man, and by darkness man's corruption, and the light reforms not corruption; Others say, that the word was little respected before Christ's coming. Ephes. 5.8. Rom. 1.21. John 12.35. Christ is a help against darkness of sin, ignorance, misery, death, God's wrath. He alludes here (saith Grotius ) to Isaiah 9.2.

Vers. 6. A man ] Mans Ministry. Sent ] Must have a calling from God, Rom. 10.15. John ] Iehochanan Preacher of the grace of God, Luk. 1.13. This shows that Christ is author of the light in man.

Vers. 8. He was not that light ] Ob. John 5.35. Ans. It speaks not of the same light, John the Baptist was not the Sun of righteousness, the Messias, the light that brings light into the world, but he was a light, and gave a notable testimony to the light. See Grotius.

Was sent ] Is not in the original. Mat. 5.15. John 5.35.

Vers. 9. True ] Truly heavenly. See John 6.32. and 15.1. Lighteth ] Luce rationis, the soul of a man is called a Candle in Proverbs. See Cameron.

Every man ] Jew and Gentile, without respect of persons, all that are enlightened cannot say they have light from any other. cometh ] Viz. borne, Mark. 16.15. Mat. 20.19. The world was ignorant before his Incarnation, Luk. 1.79. world ] is taken, First, for things created. Secondly, Per synecdochen integri, for men in the world, both are here meant.

Some understand this of the light of grace, but it will be more universally and necessarily true of the light of Reason, which is in Infants radically, though not actually.

Vers. 11. His own ] Some say, all men are here meant, because he made all, the Jews were his people in a special manner, Psal. 85.1. Received him not ] Beleeved not. Calvin. That is, they obeyed not his word, they would not be taught and directed by him. John 3.32.

Ver. 12. As many ] Either Jews or Gentiles. Calvin. Bond or free. Chrysostom. Power ] Therefore the Papists say, power is in man. See ver. 13.

The word 〈 in non-Latin alphabet 〉 never signifies possibility, but as in other places it is translated power or authority; so here, as also 1 Cor. 8.9. and 9.12. right or privilege, or as Iansen. Concord. Evang. c. 1. interpreteth, authoritatem, dignitatem, jus.

To become ] Viz. made, Mat. 5.45. Sons ] Gal. 4.5. Ephes. 1.5. Rom. 8.17.

His name ] Gospel preached, Acts 4.12.

Vers. 13. Which were borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God ] Faith comes not by natural generation. Blood ] Enallage numeri, genitale semen. The flesh ] Gal. 5. opposite to the Spirit. Man ] The same with flesh. Calvin. Some by flesh would have the woman to be meant. Augustine.

Not of the will of man ] Not by any natural power, virtue, or strength which is naturally inherent in them. But of God ] That is, of the Spirit of God.

Vers. 14. The word was made flesh ] Viz. incarnate, man by Synecdoche, Heb 2.16. Flesh signifies contemptuous man.

And dwelt among us ] As in a tabernacle or tent, that is for a short time. The Evangelist in that phrase 〈 in non-Latin alphabet 〉 probably alludes to the feast of tabernacles, in or near the time of which celebrated, by consent of many Authors of best note, he was conversant with us, Zach. 2.10. Heavens are his home, here was his pilgrimage.

Beheld his glory ] Saw it in his doctrine, miracles, life, passions, which agreed only to the only begotten. Full ] Acts 6.8. All things in the Law were fulfilled in him. Grace ] favor. Ephes. 1.6. Truth ] All Christ's were true and not fallacious, true knowledge, Col. 2.3. See Piscat.

Vers. 15. And cried ] Alia & clara voice, Isaiah, 58. For he was before me ] So we read it, but in Greek it is He was my first, preferred before me, for he was my first.

Vers. 16. Of his fullness ] The greek word 〈 in non-Latin alphabet 〉 is sometimes taken for abundance, Psal. 24.1. there is not only plenitudo abundantiae, but plenitudo redundantiae, an overflowing of fullness in Jesus Christ. Secondly, for fulfilling and perfecting of a thing: So love is said to be the fulfilling of the Law. Properly it is given to vessels that are brim full of liquor, and metaphorically here applied unto Christ.

Grace for grace ] Interpreters all agree in this, that the scope of the words is to set out the abundance of grace we have from Christ; a kind of Hebraism (say some) and notes the cumulation of grace, grace upon grace; grace answerable to the grace in Christ say others; or the grace in Christ which we partake of answers the grace in all Moses rites, and Ceremonies. See 14.17. verses. and de Dieu. in loc.

That is, as one sweetly expounds it, as a child in generation receiveth from his parents member for member, or as the paper from the Press receiveth Letter for Letter, the wax from the Seal print for print, or as the glass from the Image receiveth face for face, so do we from Jesus Christ receive grace for grace, that is, for every grace that is in Christ, there is a grace in us in some measure and proportion answerable and agreeable to the same in him.

Grace for grace ] That is, whatsoever Grace there is in Christ, there is the like stamp upon the heart of every Christian, like unto that expression. Matth. 5.38.

Grace ] The word Grace is sometimes taken for the love and favor of God, Ephes. 2.5. 2. For holiness, Col. 3.16. 3. For excellency or ability, as Ephes. 4.7. In all these respects there is a fullness of grace in Christ.

Vers. 17. Grace ] In opposition to the curse of the Moral Law, truth ] in opposition to the figures of the Ceremonial Law. Dr. Reynolds. Grace comprehends all the perfections of the will, truth all the virtues of the understanding, Dr. Preston. Vide Fulleri Miscell. sac. lib. 1. c. 8. & de Dieu in loc.

Vers. 18. Seen ] Known fully, as he is or now shall be revealed by Christ. Exod. 33.20. The bosom of the Father ] That is the seat of love and secrecy.

Who is entirely loved with such affection as is due only to her who is to be laid in the bosom. Deut. 13.6. Men admit those into their bosoms with whom they impart all their secrets, the breast is the place of counsels. Calv. That is, Christ revealeth the secret and mysterious Counsels, and the tender and compassionate affections of the Father unto the world. Dr. Reynolds. declared ] exposuit, discovered a secret, 41. Gen. 25. Matth. 11.27. The original word signifies to conduct, and direct, and lead a man as it were by the hand to the finding out of something that was hid before.

No man by the natural force of his wit can know God with a saving knowledge necessary to eternal salvation.

Vers. 20. And he confessed and denied not ] See third verse. It is familiar with the Hebrews by affirming and denying to express the same thing for the greater confirmation. Isaiah 39.4. Ier. 42.4. See 1 John 1.5.

Vers. 21. And they asked him? What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, no. ] John so denied that he was Elijah, as he denied he was the Prophet, neither absolutely, for so his answer had been false, (for he was the Elijah which was to come by the testimony of Christ, Matth. 11.14. and the Prophet, witness not only Zechariah, Luke 1.76. but also Christ, Matth. 11.9.) but in that sense in wich the Pharisees asked him. For they by Elijah in the 4th. of Mal. understood Elijah the Tishbite, viz. that ancient Prophet, which they expected in his own person before the Messiah came, and by the Prophet 18. Deut. 18. they understood not Christ himself, but another famous Prophet that should come in the time of the Messiah, distinct from him, and also from Elijah. John 7.40, 41. and 1.20, 21. and this was called of them 〈 in non-Latin alphabet 〉 . This is not only our interpretation of the words of Malachi and Christ, but of the most learned Interpreters among the Papists, viz. Paulus Burgensis on Malachi 4. and Ferus on Matthew 11.

Vers. 29. Behold the Lamb of God which taketh away the sin of the world ] Every word is emphatical, he makes here an opposition between Christ and the Paschal Lamb of Moses, which may be called the Paschal Lamb of men.

As offerings and sacrifices are called theirs who presented them, so Christ is called God's Lamb, because he offered him. Christ was agnus in passion, but Leo in resurrection. Rev. 5.5. A Lamb suffering death, but a Lion rising from death. The original and our last translation read it, That, or the Lamb of God , foretold by the Prophets, Isaiah 53.7. and resembling a Lamb in native innocence and godly simplicity, 1 Pet. 2.22.

Which taketh away, or beareth ] 〈 in non-Latin alphabet 〉 tollens, the word is of the present tense, signifying that it is as it were the continual act or perpetual office of Christ to take away our sins, as long as we are in this life; it may signify either taketh away, or taketh upon him. The sin ] The baptist names not sins, but sin in the singular number, not as if Christ should satisfy for original sin only, but rather to show that universally Christ hath taken upon himself the whole burden of sin, and all the filth of the sins of the world, all the guilt of sin, the anger and curse of God, and whatsoever belongs to the stipend of sin, and so perfectly expiated the sins of the world, for when Paul speaks in general and universally of sin, he names it indefinitely, in the singular number 〈 in non-Latin alphabet 〉 sin, Rom 6.12.

Of the world ] There is a secret Antithesis in the word world, in the Levitical sacrifices only the sins of the people were imposed on the Levites, but here the Lamb takes away the sins of the whole world.

Vers. 31. Knew him not ] Viz. de facie, for otherwise John could not be ignorant that the Messiah was at hand, unless he was ignorant of his own calling. Beza.

Vers. 38. Rabbi ] Rab in Hebrew signifies multum, magnum, much, great. Hence Rabbi (which is here interpreted Master ) properly signifieth one which abounds with much knowledge, wisdom and learning. This name was given by Isaiah to Christ, 9. Isaiah 5. and that deservedly. Christ challengeth this appellation as proper to himself, reproving the ambition of the Pharisees, which would be called of men Rabbi, Rabbi, and admonisheth his Disciples not to seek after that name.

Vers. 39. And abode with him that day ] Viz. from the Sun rising, so that only two hours remained to the evening, Therefore they could not return that day to John, but remained that day with Jesus in his Inn.

Vers. 42. We have found the Messias, which is by interpretation, the Christ ] Viz. that Messias, who was peculiarly foretold by the Prophets, prefigured by the rest that were anointed, was then expected by all, anointed to be King, Priest, and Prophet.

Vers. 43. Follow me ] When that phrase is used of the Master and the Scholars, it signifies to yield himself into another's discipline, to follow someone as an individual Companion, for instructions sake, so Luke 9.49. Philip was the first whom Christ called to be his disciple.

Vers. 47. Nathanael ] Is an Hebrew name, signifying the same that Theodosius with the Greeks, and with Augustine Adeodatus given by God.

Behold an Israelite indeed, in whom is no guile ] That is, a man of an upright heart that serveth God in Spirit and in truth, for otherwise it is true only of Christ, he was without guile, 1 Pet. 2.20.

No guile ] That is, none reigning, none imputed.

Vers. 48. Before that Philip called thee, when thou wast under the fig-tree, I saw thee. ] Christ speaks of three wonderful things which are above man. First, although thou wast very far distant, yet I saw that Philip called thee. Secondly, yea I saw thee before Philip found thee, when thou wast under that fig-tree. Thirdly, I saw into thy heart, that thou art without guile.

Vers. 49. Rabbi, thou art the Son of God, thou art the King of Israel. ] Nathanael comprehends three things in his confession concerning the Messiah, whence it is gathered that he was learned in the Law, who rightly understood the special sentences of the Prophets concerning the Messiah. First he calls him Rabbi, according to the opinion of Moses, Deut. 18.18. Secondly, he confesseth him to be the Son of God ; As the Messias is called, Ps. 2.7. and 89.7. Thirdly, he confesseth him to be the King of Israel, Ier. 23.5. and 33.14. The promise is Zach. 8.9. and Psal. 2.6. Therefore he speaks of the essence and office of Christ, in which the true knowledge of him consists, and therefore the article ὅ is added, thou art that Son of God, and that King of Israel, viz. promised and expected.

Vers. 51. Verily verily I say unto you, Hereafter ye shall see Heaven open, and the Angels of God ascending and descending upon the Son of man. ] Christ proves himself the Son of God, because they should see the heavens opened, and the Angels ascending and descending upon him, as was figured in Jacob's ladder; see this Prophesy fulfilled 17. Mat. 1.2.28 Mat. 4.5. and Acts 1.

CHAP. II.

Verse 1. Third day ] After Christ came into Galilee. Rolloc. After he went from John. Beza hath both. Tolet reckons up five several expositions, but follows that of Origen's, as most probable, which numbers the third day from the calling of Philip, and Christ's going into Galilee, for this was the last time described by the Evangelist. It is probable that some of Christ's kinsmen married a wife, for Christ is here added as a companion to his mother. Calv.

Vers. 3. They have no wine ] Because she knew that the Messias would work miracles, and Jesus was declared to be the Messias, therefore she expects some such thing as the Prophets foretold.

Vers. 4. Woman ] As if he should say, in this case thou ceasest to be a mother, and art to be reputed as a bare woman. What have I to do with thee ] A mere Hebraism, Josh. 22.24. as if he should say, in this business I am not to be advised by you, neither will I; He reprehends this in her, viz. that for the prerogative of carnal kindred she thought Christ was obliged to do this for her and her kindred, Matth. 12.48. Luke 11.17. See Rolloc.

Mine hour is not yet come ] That is, fit and opportune time, Rom. 13.11. Rev. 14.15. John 13.1. Luke 22.53. When the wine was quite spent, when all took notice of the want, lest water should have seemed to have been mixed with wine, when all things were almost desperate, then is Christ's hour, by this means the miracle is made more famous, than if he had prevented the defect of wine.

Vers. 8. Draw out now and bear unto the Governor of the feast ] Because this belonged to his office who was the taster, and who could judge of the goodness of the wine.

Vers. 10. Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse ] It was a custom in the beginning of their feasts to give the best wine, and to reserve the worser unto the last, to which Custom our Savior alludes.

Vers. 11. This beginning of Miracles did Jesus in Cana of Galilee ] The Evangelist twice names the place where this miracle was first shown, for the certainty of the miracle, and distinctly names it Cana of Galilee. That is, the miracles which Jesus shown in the time of his ministry had such a beginning, so that this which was done in Cana of Galilee was the first. Admirable revelations were made in the birth and Baptism of Christ, but the Evangelist speaks of those things which Christ himself being incarnate properly did.

And manifested forth his glory ] Viz. That this Jesus is the Son of God and the Messiah.

And his Disciples believed on him ] Beleeved that his doctrine which he was about to deliver was true, divine, and heavenly. 2. They trusted believing that they should have eternal life through his name.

Vers. 12. He went down to Capernaum ] Which is a days journey distant from Cana, John 4.52. It was a principal City, a famous mart Town, and as is were, the Metropolis of Galilee, thither therefore presently he went after he had shown this miracle, that his glory there might be manifested to many, and might be farther spread for the celebrity of the place and frequent commerce, and would prevent him about to go to Jerusalem, and therefore he brought thither the Disciples that were his kinsmen with him, who might testify of that miracle which they saw.

Vers. 16. My Fathers house ] My Father, not our Father; therefore he shows that he is the only begotten Son of God, and that the purging of the Temple belongs to him. He calls the Temple the house of God, because God promised that he would dwell there, and hear his people, by exercising his power.

Vers. 19. Destroy this Temple ] By the Temple he understands his body, ver. 21. That is, his human nature being figured by the material Temple; that is, if ye shall destroy, as Prov. 25.4. and Ephes. 4.26.

Ver. 20. The Jews presently, as if they had gotten the occasion of calumniating, which they sought for, cry out, forty six years was this Temple in building, and repeat also that calumny after three days in the history of the Passion; forty six years happened between the first laying of the foundation of the Temple of Zerubbabel and the consummation and dedication of it.

Ver. 22. And they believed the Scripture, and the word which Jesus had said ] That is, they understood the Scripture, and that speech of Christ in his death and resurrection being fulfilled.

Ver. 24. Did not commit himself unto them ] He did not acknowledge them for true Believers.

CHAP. III.

Verse 1. NIcodemus ] His name signifies the victory of the people.

Ver. 2. Came to Jesus by night ] Both out of shame, for he was ashamed openly to come to Jesus who was poor, and to be his Disciple when he was a Master in Israel, ver. 10. This seemed unworthy of his authority and gravity; and that he might not incur the hatred of the Pharisees. This is three times mentioned ch. 7.50. and 19.39.

Rabbi ] He acknowledgeth him not to be the Messias, nor the Son of God, but a singular Doctor, and a famous Prophet. Polyc. Lyser.

Ver. 3. Verily, verily ] See 5. and 8. verses. No Evangelist but John useth this double asseveration, and that in matters of weight nineteen times in this Gospel. See Mat. 5.18. and Cornel à Lap.

Except a man be borne ] He useth the Verbe borne or beggotten to show that our very nature which we received at our birth is vicious, and shows also in that the cause why none by their own good qualities or works can come to the kingdom of heaven unless they be regenerated, because their very nature is so depraved.

Again ] The Greek word again is significant, it imports (saith Beza) we must go over all that is past, and reject it as unprofitable, and begin a new. The Syriac interprets it here again, and so the Greek word is taken, Gal. 4.9.

Cannot see the kingdom of God ] John 12.42. and 7.48. Cannot be a partaker of life eternal, as Ver. 5. Polyc. Lyser. Rather spiritual life is here meant. Calvin.

Ver. 4. How can a man be borne when he is old ] He names an old man, because he speaks especially of himself; as if he should say, I am an old man, and desire to enter into the kingdom of heaven, how can it be that I which am an old man should be born anew?

Vers. 5. Except a man be borne of water and of the Spirit, he cannot enter into the kingdom of heaven ] Those words must be understood of inward regeneration, in this sense, that is, by water which is the Holy Ghost, as Mat. 3.2. for to be born from above, and of water and the Holy Ghost, is in our Savior's Phrase all one thing.

It is spoken to Nicodemus a Pharisee, who came not to Christ as the rest of the Pharisees with a bitter Spirit, he though a Jew, a Doctor in Israel, one that had good thoughts of Christ, verse. 2. yet he must be born again. 2. Must not be new dressed, but borne again, wholly new. 3. A man not a heathen, but one that lived in the Church.

4. Cannot else see the kingdom of God ] Of grace. Calvin. He can neither be a true and living member of the Church here, nor shall have a share in glory.

5. The manner of expression, verily, verily, shows the earnestness of Christ's Spirit in him and the importance of the matter.

It is a great question whether he meaneth Baptism here, for then it was not instituted though some did baptize; others think it to be like that phrase, Baptized with the Holy Ghost and fire ; but if it be meant of Baptism, it implieth only a contempt of it when there is an opportunity, and who can think that if a Parent should willfully contemn Baptism, his Child should be damned for it?

The Spirit working like water. There are these reasons of this exposition: First, Collation of other places where the Spirit is set out by water, as John 7.38, 39. Isaiah 44.34. Secondly, Collation of this with Mat. 3.11. 3. Because the other Interpretation, understanding it of Baptism, cannot stand, men may be saved without it, as the Thief. Dike.

Vers. 8. The wind bloweth where it listeth ] That is, God gives grace, and vouchsafeth favor, to whom, when, and where it pleaseth him. Because he began to speak of the Spirit he instanceth in the wind, which is wont also to be called a Spirit, as Gen. 8.1. and elsewhere often.

Vers. 11. Verily, verily I say unto you ] Speaking in the singular, he immediately annexeth that which followeth in the plural, we speak, where passing on the sudden from ( I to We) and so to Our, he intimated, that he was one of that plural of whom Moses spake in the creation.

Vers. 12. If I have told you earthly things ] Si per similitudines terrestres coelestia vos docuit ; If I have taught you heavenly things by earthly similes. Our Savior Christ himself calleth the doctrine of regeneration in such plain manner as he uttered it to Nicodemus, earthly things, in comparison of other greater mysteries, which he could have expressed in more heavenly and spiritual sort.

Ver. 13. And no man hath ascended up to heaven, but he that came down from heaven ] Therefore none but Christ ascended bodily into heaven, and so not Enoch, Heb. 11.5. This place is not meant of corporal ascending, but of understanding mystical and heavenly things, as Prov. 30.3, 4. No man ascendeth to the full knowledge of heavenly mysteries but Christ alone who descended from the bosom of his Father. Perkins Dike.

Ascendere in coelum dicitur, qui arcana coeli penetrat. Prov. 30.3. Grotius.

Vers. 14. Must the Son of man be lifted up ] Not on the Cross, as Piscator, but by the preaching of the Gospel, Isaiah 2.2. Calvin.

Vers. 16. For God so loved the world, that he gave his only begotten Son, &c. ] This was a sic without a sicut ; that sic, so, signifieth the vehemency of his love. Chrysost. So vehemently, so admirably. Polanus. His Son, not his Servant; his begotten Son, not adopted; nay, his only begotten Son, Non unum e multis, possit quis habere unigenitum & odio habere, saith Hugo Cardinal, but Christ was not so. Mat. 3.17. Prov. 8.30. Possit quis habere unigenitum sed stultum, saith he again, but he was the wisdom of the Father. Col. 2.3.

Vers. 17. God sent not his Son into the world to condemn the world ] Ob. John 5.27. Ans. The time of his abasement at his first coming, when he came not to judge, but to be judged, must be distinguished from his second coming in Glory and Majesty to judge the quick and dead.

Vers. 18. He that believeth not is condemned already ] Five ways: First, in God's Counsel before all worlds. Secondly, in the word, wherein this sentence of condemnation is read already, Mark. 16.16. Thirdly, in their own consciences, which is a forerunner of the final judgment. Fourthly, By Judgments begun already upon them, as hardness of heart, blindness of mind. Fifthly, By the horrible torment of the souls of such as are in hell with the devils and damned ones.

Ver. 21. But he that doth truth ] That is, practiseth what he knoweth, and maketh conscience of his ways.

Vers. 26. Rabbi, he that was with thee beyond Jordan ] Viz. Jesus who came to thee to be baptized.

Vers. 29. He that hath the bride, is the bridegroom: but the friend of the bridegroom, &c. ] As our Savior was the Bridegroom, so his Apostles were the marriage-guests, for so by an Hebrew phrase the children of the marriage Chamber here signify.

Vers. 32. And what he hath seen and heard that he testifieth ] It is not only a general phrase of things most evident (for we can certainly witness of those things which we see and hear) but there is a greater emphasis here in this phrase, viz. That Christ hath not the things which he teacheth here by revelation, as the Prophets and Apostles, neither from the Law nor Testimony, had he learned those things as other Ministers.

Vers. 33. He that hath received his testimony, hath set to his seal, that God is true ] That is, gives unto God, as it were, a testimony of his truth, and thereto puts his hand and seal.

Ver. 34. Giveth not the Spirit by measure ] That is, he hath received the Spirit of God in a wondefull extraordinary measure. In the time of the new Covenant God is not said to measure, but to pour out his Spirit, first upon the Head, then on the Church, Chap. 1.16. and 7.39. Acts 21.17. Tit. 3.6.

Ver. 36. He that believeth not the Son ] 〈 in non-Latin alphabet 〉 , He that will not be persuaded, or is obstinate; obstinacy against persuasion is either in the understanding, called unbelief, properly to be understood here, as appears by the Antithesis, and so translated, Rom. 11.30, 31. or in the will, and then it is called disobedience, so translated, Rom. 1.30. Tit. 1.16.

CHAP. IIII.

Vers. 6. NOw Jacob's well was there ] A well which Jacob when he dwelt there digged for his own use, and the use of his Family. See ver. 12.

Vers. 9. For the Jews have no dealings with the Samaritans ] Have not common commerce, no not so far as that one should give the other meat or drink in his want, or help him to it, as appears in the words foregoing, they might not eat together.

Ver. 10. The gift of God ] This is interpreted two ways, some expound it of Christ himself, his own person, so Rollock, and Dr. Hall in his Paraphrase. 2. Others of the present occasion and opportunity he had now to know and receive Christ, we may take it for both.

Living water ] In the letter he meant spring water, for so she understood him, and so the word is used, Gen. 22.19. yet thereby, as by a metaphor, he meant the Spirit of God. Hildersham. Vocat aquam viventem & ration fontis Christi in quo est, & ration effectus, quasi vivificantem aquam. Polyc. Lyser. Vide Piscat.

Vers. 12. Art thou greater than our Father Jacob who gave us the well ] Because there was great use of wells in the hotter Countries, the woman commends this grant of Jacob's of the well as a singular benefit.

Vers. 14. Of the water ] By water our Savior means the Spirit of grace, as John 7.39. Isaiah 44.3. wherewith whosoever is once endued he shall never be after destitute of the Spirit, or of grace.

Shall never thirst ] That is, shall never be dry, or utterly destitute of grace, ver. 13. The Spirit shall be in him an ever-springing fountain, until he hath attained eternal life; it shall continue in him, and work effectually to his salvation. The Spirit in its operation is like to water, 44. Isaiah 3. and 58.11. See 10. and 11. verses, and 7. John 37.38. The comparison lies in four things, as Cornelius à Lapide and others show. First, water serves to cool burning, any scortching unnatural heat, so the Spirit of God cools the soul when it is scortcht with appehension of God's wrath. Secondly, quencheth the thirst, so the Spirit of God satisfieth the soul. Thirdly, water hath a cleansing virtue, it purgeth away filth, so the Spirit of God, Ezek. 36.25.12 Zach. latter end, and 13. beginning. Fourthly, water fructifieth, 17. Ier. 5. 1 Psal. 3. so the Spirit of God.

Vers. 22. Ye worship ye know not what ] That is, although you have a good intention, and direct your worship to God, and pretend the examples of your Fathers, yet because your worship was instituted without the manifest word of God you know not what you worship. See Dr. Reynolds on 110. Psal. p. 136.

Salvation is of the Jews ] Which is understood First of the Messias being to be borne of them, Rom. 9. Secondly, of the Word committed to them, Rom. 3.2. Polyc. Lyser.

Vers. 23. In Spirit and truth ] First in Spirit ] That is, not carnally. Truth ] That is, according to the spiritual meaning of the Ceremonial Law. They had killing of sacrifices in the Ceremonial Law, now there should be killing of sin; they had fire, we should have zeal; they salt, we sincerity. See Mr. Mede on this place.

In Spirit and truth ] inwardly and sincerely.

Or secondly, Spirit ] for the manner of his worship, truth ] for the matter as he hath revealed. Inwardly, in their hearts and souls, and truly. Spirit ] That is, in the mind, Conscience, will, and affections. Perkins.

Vers. 25. That Messias cometh ] The word is the present tense, he is even coming, and when he cometh, he will tell us all things, that is, all these things that we speak of concerning the worship of God, he will teach us far otherwise. Like to this is that which the Jews say at this day of Elijah, Elias veniet & revelabit omnia, Elias will come and will reveal all things.

Vers. 29. Is not this the Christ ] Not that she doubts, but from the declaring of things hidden she infers that he is the Messias.

Vers. 35. Say not ye, There are yet four months, and then cometh harvest? behold I say unto you, lift up your eyes, and look on the fields: for they are white already to harvest ] As if he should say, you reckon yet four months to the harvest ( viz. to a natural harvest) but see the fields waxing white with fruit for a spiritual harvest.

Vers. 42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ ] That is, we are experimentally convinced by what we have heard and seen, that this is he.

This is indeed the Christ ] The adverb indeed is opposed either to false Christ's as Theudas was, ottypicall worldly Savior's, as in the history of Judges, it is sometimes said he sent them a Savior: but this Jesus indeed is the Messias, the Savior of the world. Isaiah 49.6.

Vers. 44. A Prophet hath no honor in his own Country ] It seems probable to me that the Proverb arose from thence, that the Prophets were so ill entertained by their own nation.

Vers. 46. A certain noble man ] Not by reason of stock or family, but by reason of office, as the Syriac hath rendered it, a Minister or steward of the King. Herod's Courtier, who though he was a Tetrarch, yet he was commonly called King; it was his wife whom Luke 8.3. reckons among the followers of Christ, viz. Chusa who was Herod's Steward, as is there said. Polyc. Lyser.

Vers. 48. Ye will not believe ] Viz. The word and promises of God, or you do not believe that I am the Messias.

Vers. 52. At the seventh hour the fever left him ] By that consideration it appears that the noble man did not anxiously make haste, because he believed the word of Christ, but went on quietly in his journey, which is an excellent description of true faith. Isaiah 28.16.

CHAP. V.

IN this Chapter because the Jews objected that Christ came of himself, he telleth them six times that his Father sent him.

Vers. 1. A feast of the Jews ] The acts of that Feast contain three heads, viz. a Miracle, a disputation about the Sabbath, and a famous Sermon. When a Feast is simply named without addition, it is often used of the Feast of the Passover, Matth. 27.15. John 4.45. and so also John 11.56. and 2.12. it is used, John 6.4. there seems to be an explication of this place, and the Passover a Feast of the Jews was nigh. The reason of the Antonomasie is, because the Passover is the beginning and chief of the Feasts, there is a certain prerogative given it above the rest, both for the memory of the benefit past, and the signification of the future redemption. At this feast Jesus went up to Jerusalem, as also to other Feasts often in the time of his ministry. Chrysostom gives three reasons of it. First, that he being so subject to the Law for us might free us from its bondage. Secondly, lest he should seem to be an Adversary of the Law, as if he had come to have broken it, but that he might show that he would fulfill the shadows and figures of him. Thirdly, because to the Feasts at Jerusalem there came Proselytes and religious persons not only from all the p • rts of Judea, but the whole world, Christ would take occasion, both that he might instruct many, and that his fame concerning his doctrine and miracles might spread the more.

Vers. 2. By the place of the sheep ] Some understand market, others gate, which is most probable, because mention is made of such a gate nigh the Temple, Neh. 3.2. where the seventy translate it so, using the same word. Howsoever, it was a place where sheep were kept for sacrifice. That pool was to wash and water the sheep that were brought thither.

In the Hebrew tongue ] That is, in that tongue which the Hebrews not use, which was Syriac not much differing from the Hebrew.

Bethesda ] The house of bounty, because in that place God freely exercised his power in curing all diseases of the people, and because there the godly relieved the sick with their alms. Brugensis hath both these.

The greek books have Bethesda, the Latins Bethsaida, which signifies a house of fishing, and so agrees with pool.

Having five porches ] Or Galleries, 〈 in non-Latin alphabet 〉 : it signifieth a spacious place to walk in. These were made for the relief of those poor people, that they might be dry from wind and weather, because they were to tarry a great while before they could be healed.

Vers. 4. An Angel went down at a certain season into the pool, and troubled the water ] The Evangelist hath not marked, what sign there was by which the descent and presence of the Angel was represented, but it is necessary that there was some such visible Symbole by which men might mark, that the water was not troubled by any storm, or hidden cause lying in the very fish-pool, but that the Angel was sent from heaven into the very fish-pool, and when that visible Symbole descended into the fish-pool, then the water which otherwise stood was not only moved in the top, but was troubled even from the bottom. Job 41.12. The Syriac hath a word which signifies Commotion with trembling; it was found by experience, that whosoever first entered into that troubled water (howsoever he was held) presently he returned whole. But if after the first, one, or another, or more entered into that fish-pool, they perceived no virtue of healing. Polyc. Lyser.

The Angel did not daily descend into the water and trouble it, but at a certain season. Lyra thinks that it began when the time of the revelation of the Messiah drew nigh, and ended after he was glorified. Some of the Shoolemen say that it began then when Christ being baptized in Jordan sanctified the waters; of the article of the time when it began nothing can be determined, but it appears that it began not long before Christ's time.

Vers. 5. A certain man ] In that he is only called so, it implies that he was a man of no great name or note, but that he was a poor man, as appears in that he had layne here so long without help.

Had infirmity thirty eight years ] The woman with the bloody issue was sick twelve years, the woman bound by Satan eighteen years, the blind man, John 9.21. till he came to man's age, yet all cured.

Vers. 6. Wilt thou be made whole ] He doth not ask this (of which there was no doubt, for therefore was he brought thither) as if he was ignorant, neither is it a sarcasme, but that he might declare the desperate force of the disease, and the want of human help, which made for the commendation of the miracle, and so both he and those that were about him, and those that did lie together with him, were stirred up to the consideration of the miracle; that they might know who was the author of it.

This is also a peculiar observation, that he healed only one among such a multitude that lay there, in Galilee he cured every kind of disease, Matth. 4.23. and in Capernaum all that were brought to him. Matth. 8.16. But when Christ wrought almost innumerable miracles elsewhere, he wrought famous ones at Jerusalem, but those very rare, and that without doubt was done for this cause, lest they should rest in outward signs, or lest they should think that the benefits of the Messiah are limited to the healing of men's bodies, or other external commodities, but that the external miracles might lead them to the spiritual kingdom of Christ.

Vers. 9. Took up his bed and walked ] The Law by name forbids to carry any burden on the Sabbath-day, Jer. 17.21. but there was a twofold reason why Christ would show such a spectacle. First, that the miracle might be the better known to the common people. Secondly, that occasion might be given, and a way as it were made open for that excellent sermon which he presently made.

A Lapide gives two other reasons: 1. Because Christ was Lord of the Sabbath, and therefore might dispense with his Law, 2. Because the work forbidden on the Sabbath was a servile work, not a pious and divine work, as this.

Ver. 12. What man is that which said unto thee, take up thy bed and walk ] Behold the wit of malice, they say, not who is it that healed thee, but who commanded thee to take up thy bed. Quaerunt, non quod mirentur, sed quod calumnientur. Grotius.

Ver. 13. Jesus had conveyed himself away ] This word is used only here in all the New Testament: It signifies to escape privily, and steal out of a multitude; it is properly spoken of those which swim out of the waters.

Ver. 14. Findeth him in the Temple ] Without doubt praying and giving thanks for his health recovered.

Vers. 16. Did prosecute Jesus ] The word is taken from Hunters which pursue the Beast, and suffer him not to be at rest, till he be taken.

Sought to slay him ]That is, they thought of a public accusation, that according to the Law, Num. 15.25. he might be stoned.

Vers. 17. My Father worketh hitherto, and I work ] In which phrase is expressed a notable work of God's heavenly providence, viz. that after the Creation of all things whereby God gave being unto the Creatures, and power and virtue to do the things for which they were created, he doth by his providence still preserve that being. Mr. Perkins. See à Lapide.

Ver. 19. Likewise ] In the same manner, with equal liberty, knowledge, power.

Vers. 21. Raiseth and quickeneth ] Two phrases implying one thing, as appears in the other clause where but one is expressed. Hereby is implied 1. a Spiritual quickening from the death of sin, and 2. a corporal quickening, the raising of our bodies out of the graves.

The Son quickeneth whom he will ] With the same and equal power.

Ver. 22. For the Father judgeth no man ] Four things are to be considered in judgment: 1. Judiciary power. 2. Internal approbation of good, and detestation of evil. 3. Retribution of reward; all those things agree to all and every person of the Trinity. 4. External fitting on the Tribunal, and publishing of the Sentence; and in this manner the Father judgeth no man, but commits all judgment to the Son.

Some say these phrases judgeth, and judgment, are not to be taken (only) concerning the last judgment, but concerning the supreme disposition and government of all things in the world.

Vers. 24. Verily, verily I say unto you ] Happy are we that Christ makes such serious protestations for us to believe, unhappy are we that cannot believe without them.

Shall not come into condemnation ] In all the english Books, even the last Translation too, it is, The believers shall not come into condemnation, which I marvel at, that's to expound, not to translate. The original is 〈 in non-Latin alphabet 〉 , that is, judgment, not damnation, and words are to be turned not as they mean in Trope, but as they signify. Christ indeed meant in trope, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , So St Augustine, Vtique judicium pro damnatione posuit, The Genus for the Species, the faithful shall not come into damnation. But the proper sense is judgment, and the Rhemists read it so.

Vers. 25. When the dead shall hear the voice of the Son of God, and they that hear shall live ] Not such a voice as shall call them out of their graves, as in verse. 28. for he saith, now is, but the meaning of the place is to show, that those that were dead in sin should be quickened, either by Christ in his own Person, or by his word in his Ministers.

Vers. 28. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice ] His meaning is, though this be a stupendous thing, and exceed the capacity of all reason and sense, yet you ought not therefore to esteem it incredible, vain, and false. Christ saith that that hour comes, draws nearer and nearer, he names not the day but the hour or moment hastening.

All that are in the graves ] That is, by a Synecdoche of one kind for all the rest, by what manner of death soever they died, and howsoever they were consumed. Hear his voice ] That is, the voice of Christ, ver. 27. As the voice of the Son is the voice of the Father, so the voice of the Archangel is the voice of Christ which shall send him. See 1 Thes. 4.16. 1 Cor. 15.51. Mat. 24.51.

Vers. 31. If I bear witness of myself my witness is not true ] Ob. John 8.14. Ans. Christ's Testimony is to be considered two ways, as the Testimony of a mere man, and so he yields to the Jews, that his Testimony was unfit and insufficient in his own cause, because by the Law, out of the mouth of two or three witnesses every word must stand : But secondly, consider him as a divine person coming from heaven, and having his Father giving witness with him, thus his Testimony is infallible, and so the latter to be understood.

Vers. 32. There is another ] That is, God the Father, not John, as some say: For Christ would here bring in an undeniable Testimony. He is another from Christ, 1. In regard of the Jews conceit, that Christ was but a man. 2. In regard of his human nature. 3. In regard of his Office, as he was Mediator between God and man. 4. In regard of his Person, as he is God, being a distinct person from the Father.

Vers. 35. He was a burning and shinning light ] Greek that Lamp burning and shining; burning to himself, shining to others. John was not only a Lamp shining in his Sermons, but a Torch burning with zeal, Nam qui non ardet, non accendit. Bernard. Nec lucere potest nisi prius ardeat. Aquinas.

And ye were willing for a season to rejoice in his light ] All liked him very well, yea, they even danced about him, as Children about a bonfire (so much the word bears) for a season.

Vers. 36. The same works that I do ] 〈 in non-Latin alphabet 〉 those very works which I do.

Vers. 39. Search the Scriptures ] Though in the Original and Latin Translation, the word be ambiguous, and may be taken in the Indicative Mood and the Imperative also; yet I rather take it in the Imperative, as most Translations do, for a precept and duty, than in the Indicative, for a commendation of them, noting what they did, as if he had said, ye search the Scriptures.

Search the Scriptures ] That is, shake and sift them, as the word signifieth, search narrowly till the true force and meaning of every sentence, yea, of every word and syllable, nay, of every letter and jot therein be known and understood, confer place with place, the scope of one place with another, things going before with things coming after, yea, compare word with word, letter with letter, and search it thoroughly. Mr. Perkins.

It is not only a metaphor taken from digging minerals, but also from hunting dogs who labor by smelling to find out the Hare. Chrysost. Which elegant similitudes sweetly commend to us the accurate search of the Scriptures. The Lxx use this word, Prov. 2.4. Alphonsus the King of Aragon read over all the Bible fourteen times with Commentaries. Beza being above fourscore years of age could say perfectly by heart any Greek Chapter in St Paul's Epistles.

One Mistress Elizabeth Wheatenhall, the Daughter of one Master Anthony wheatenhall of Tenterden in Kent, late deceased, not yet being ten years old, having been about three years brought up in the house of her Uncle Sir Henry Wheatenhall, a very religious Knight at East-Peccam in Kent, and there carefully instructed by his virtuous Lady, before she was nine years old (not much above eight) could say all the New Testament by heart, yea, at that age she was so perfect therein, when she had not been there above two years, that being asked where any words were, she would presently name Book, Chapter and Verse. One Mr Stoughton a Minister writeth this upon his own knowledge and examination of her, in about forty places at one time, wherein she never missed Book and Chapter but once: yea, she never erred in the number of the Verse, but always told the just Verse, within one or two at the most, under or over.

Ver. 43. I am come in my Fathers name ] To come in the name of the Father, is to be sent by him to do all things according to his prescription, to seek his glory, for God to be present with, and efficacious by his Ministry. Polyc. Lyser.

To come in his own name ] Is not to be sent of God, to work from his own or others will, not God's command, to seek his own glory and profit.

CHAP. VI.

BEllarmine himself ( de Euchar. l. 1. c. 5.) tells us, that many Papists (as Biel, Cusanus, Cajetan, Tapper, Hessels, Jansen) deny, that our Savior in this Chapter treats of the Sacrament. And for those which hold otherwise, they are divided also, (as Ferus showeth on this Chapter) Some of them will have that which our Savior here speaketh about the bread of life to be meant of the Eucharist, others will not have the Eucharist to be spoken of here till verse 51. and thus holdeth Bellarmine, and à Lapide. But first, this Sermon was uttered by our Savior (as Bishop Usher saith) above a year before the celebration of his last Supper, wherein the Sacrament of his body and blood was instituted, at which time none of his hearers could possibly have understood him to have spoken of the external eating of him in the Sacrament. For in verse 4. this fell out not long before the Passover, and consequently a year at least before the the last Passover, wherein our Savior instituted the Sacrament of his Supper, See John 11.55. Secondly, The eating which Christ speaks of here is by faith, even the very act of faith, ver. 29, 35, 48, 47. therefore it is spiritual eating, not sacramental, which may be without faith. Thirdly, If those words ver. 53. be meant of the Eucharist, then how can our adversaries defend their Communion under one kind, seeing here the drinking of Christ's blood is required, as without which there is no life, this is argumentum ad hominem, a forcible reason against the Papists, and it prevails with divers of them to interpret this Chapter not of the Eucharist.

The eating of the flesh of Christ, and the drinking of his blood, spoken of in this Chapter, is not the eating of the Sacrament of the Supper, but all manner of participation with Christ in the word and Sacrament. This eating here spoken of necessarily giveth life everlasting to the eater, 27, 35, 51, 54. but the Sacrament doth not so. 2. This eating of Christ is perpetual, and that without which no man can have life in him, ver. 53. But the eating of the Sacrament is not perpetual, nor that without which a man cannot have life in him.

Vers. 9. There is a lad here ] 〈 in non-Latin alphabet 〉 , a little Lad, puerulus.

Two small fishes ] 〈 in non-Latin alphabet 〉 , two small fishes. Small they must needs be, as the word in the original signifies, otherwise how could the little boy have tugged them thither? The multiplying is thought to have been first in the hands of our Savior (as Augustine notes with St Jerome. ) then to have continued under the hands of the Apostles (as Chrysostom ) and lastly to have its complement in the hands and mouths of the eaters, as St. Ambrosa concludes with St. Hilary.

Vers. 12. Gather up the fragments ] That is, forget not the least benefits.

Vers. 13. And filled twelve baskets with the fragments of the five barley loaves ] It is demanded whence the Jews being so poor, and in the wilderness remote from the society of men, had baskets so quickly to keep so many fragments reserved. Some think that baskets and hay was their household stuff, and that they never went without them.

But they give no reasons of this their opinion. They still carried these with them, both because in Egypt they carried their clay in their baskets, and because they used hay or straw to make bricks, that by these monuments they might remember their great slavery in Egypt. Tolet saith, it is likely that so great a multitude of people had many baskets with them in which they carried things necessary for themselves.

Vers. 14. The miracle that Jesus did ] Although Christ to illustrate the miracle commands the baskets to be filled, yet also he exhorts his to frugality. Calvin.

Vers. 27 Labor not ] The greek word is work not, take no pains for, and it signifieth also the work of the soul, study not, care not, take no thought for. Matth. 6.3. It must be understood comparatively, rather for the food that lasts to everlasting life.

The Son of man is come ] That is, the Messiah, a title known to the Jews. Dan. 7. ver. 3.

Him hath God the Father ] That is, the heavenly Father, Sealed ] That is, made his Commission authentical, as men do their deeds by their seal. It is a metaphor taken from them who ratify their authorie whom they send, that is, approve of them as it were by setting to their seal.

Vers. 29. This is the work of God ] That which he esteemeth instead of all works, That ye believe on him whom he hath sent.

Vers. 35. He that cometh to me shall never hunger, and he that believeth on me shall never thirst ] Shall a believer that partakes of Christ be so satisfied as never to hunger more? we are subject to wants, and commanded to hunger and thirst again. John 4.14.

First, our Lord may speak this in opposition to outward food, grace is an everlasting spring, he shall never have a total drouth. Secondly, it may be meant of corrupt motions to these outward objects, he shall never long more after them with that eagerness or impatience. Thirdly, it may be spoken in regard of the full content that the soul may take by reflecting on its interest in Christ. Fourthly, they shall not thirst with an utter despairing thirst accompanied with a total privation of God's grace and love to them.

Vers. 37. All ] The greek word is neuter, that is, the whole body of the Church. giveth ] That is, electeth, shall come to me ] by faith and love, I will in no ways cast out ] An emphasis in the original, two negatives, in no wise, by no means, cast out, He that believes in me shall certainly have everlastingly life, 47. ver.

Vers. 40. And I will raise him up at the last day ] He repeats this four times in the same words, that we may be certain about this hope.

Vers. 44. No man can come to me ] There is a double cannot saith a reverend Divine, one of mere weakness, showing that he which cannot do the thing wants power to do it. Another of malignity or willing averseness which shows a violent bent of the will to the contrary, that he will not use the power he hath. I will not undertake the maintaining of this distinction.

Except the Father which hath sent me draw him ] That is, incline and turn man's will unto his aim, and make it of an unwilling will a willing will; the reason hereof is Rom. 8.7. In the calling of men by the word, there is a Trabere and a venire. The Father draweth, and the man cometh, that notes the efficacy of Grace, and this the sweetness of Grace. Grace works strongly, and therefore God is said to draw, and it worketh sweetly too, and therefore man is said to come. Dr. Reynolds on Psal. 110. ver. 1.

Vers. 45. In the Prophets ] It is only in Isaiah 54.13. but because it is contained in that part of the bible which they called the Prophets, it is rightly so said. Calvin.

They shall be all taught of God ] Non singula generum sed genera singulorum, Cajetan, that is, men of any nation, condition, sex, all that will shall be docible, say Chrysostom and Theophylact, all which shall be worthy, Cyril.

All ] Because none is taught but of God, as he that only teacheth the children in a City teacheth all, not because all learn, but because whosoever learns learns of him; rather all the sons of the Church. Agustine.

Commeth unto me ] That is, believeth in me.

Vers. 47. He that believeth on me hath everlasting life ] Sanctification is the beginning of glorification, therefore Saint Paul omitteth it. Rom. 8.30.

Vers. 48. I am that bread of life ] What ever was in the Manna formally and really, was in Christ transcendently, there was infinitely more in him to the soul than could be in that to the body. It was admirable in many things, yet it was but a creature, Christ is the Creator. Secondly, it was wholly an instrument in the hand of Christ, he fed them with that Manna, often in this chapter. Thirdly, though it was used to preserve life by the blessing of God, yet itself was without life; but Christ here tells them he is the manna, that living bread. It could not preserve from death, 49. ver. but Christ doth. v. 51.

Vers. 51. I am the living bread ] Or quickening bread, according to other translations. The person of Christ incarnate is meant under the metaphor of bread, and our belief is signified by eating. Christ's flesh is living bread, both formaliter in se, & effective in nobis, makes them that eat it live forever. 57. ver.

My flesh ] Or my body, this place, and that Heb. 10.10. is to be synechdocally understood, under one kind comprehending all his sufferings.

Vers. 52. Give us his flesh to eat ] Here is not meant an external eating and drinking with the mouth and throat of the body, as the Jews then and the Romanists more grossly since have imagined, but internal and spiritual by a lively faith. Bishop Usher.

Vers. 53. Except ye eat the flesh of the Son of God, and drink his blood, ye have no life in you ] We may ask a Papist whether the Eucharist be here spoken of; if it be not, why do they allege this Chapter to establish their transubstantiation? if it be, why do they deprive the people of that life in taking the Cup from them? It doth not serve the turn to say, that the people receive the blood together with the host by a concomitancy, for he that so receives the blood doth not drink. Pet. du Moulin.

Vers. 54. Who so eateth my flesh and drinketh my blood hath eternal life. ] To give us to understand that his manhood hath quickening virtue in it; yet not of it self as by itself, but as it is the manhood of the Son of God. Mr. Perkins.

Vers. 55. For my flesh is meat indeed, and my blood is drink indeed ] It is as much as if he had said, real meat and drink, yet meaneth he not corporal but spiritual meat and drink. v. 65. Spiritual and corporal are opposite one to the other, not spiritual and real. That is real which is not imaginary or in conceit only, but in deed and truth.

Vers. 56. My flesh and drinketh my blood ] That is, not only Christ's body but person, all his merits, his passions and privileges which flow from them.

He that eateth my flesh and drinketh my blood, dwelleth in me and I in him ] Christ in this Chapter is oft resembled to food; the Spirit of God delights in this metaphor, not only because they of Capernaum followed him for the loaves, but because the resemblance is suitable in five particulars. First, in regard of the necessity of Christ for the soul as of food for the body. 1 Tim. 6.8. Gen. 28. Food and raiment, food is more needful. Adam in Paradise, and many Nations subsist without raiment, but none can without food. Secondly, in respect of its complacency and delight. Thirdly, its efficacy, it continues and strengthens life, so Christ. Fourthly, because of the union between the meat that nourisheth and the body that is to be nourished. Fifthly, there is a unity. 1 Cor. 6.17.

Vers. 62. What and if ye shall see the son of man ascend up where he was before ] It is necessary to understand it one of these two ways, either then you shall not be scandalized, when you shall see, &c. or contrarily, then you shall be more scandalized. Many follow the former sense, Chrysostom, Augustine, Cyril, Theophylact, Beda, Rupertus. I can hardly persuade myself (saith Maldonado ) that it is to be understood then you shall cease to be scandalized, or then you shall understand, believe, as all the authors which I have read interpret it. What will you do when you shall see me ascending into heaven, how much more will you be scandalized, how much less will you believe. I deny not (saith he) that I have none, the author of this interpretation, but I approve of this more than the other of Augustine, the most probable of the others otherwise, because this is more repugnant to the sense of the Calvinists, which to me is a great argument of probability.

Vers. 63. The flesh profiteth nothing ] That is, the fleshly eating of Christ; for in no other sense can the flesh be said to profit nothing, for Christ's flesh was as necessary to the work of our redemption as his Godhead. The Godhead supported but the flesh suffered.

The words that I speak unto you are Spirit and life ] Because the word of God is the pipe whereby he conveyeth into our dead hearts spirit and life. Perkins. As Christ when he raised up dead men did only speak the word and they were made alive, and at the day of Judgment by his very voice when the trumpet shall blow, all that are dead shall rise again.

The flesh is his human nature wherein by death he is become our bread; the Spirit his divine nature which maketh his flesh to live, and which gives a quickening virtue to this bread.

Vers. 70. I have chosen you twelve ] To the Apostolical function. Calvin.

Vers. 71. When he was one of the twelve ] Yet we do not read that he was moved, so stupid are hypocrites that they feel not their own wound.

CHAP. VII.

Verse 5. NEither did his brethren believe in him ] That is, they did not know nor believe that he was the Messiah, and the Son of the living God, but they thought that he was only a man like to themselves. It belongs to a witness ingenuously to utter that which he knows to be true, not to do anything for any man's favor or hatred which may oppose truth. Polyc. Lyser.

Vers. 17. If any man will do his will ] That is, believe it, and subject himself to it, He shall know ] Viz. by that comfort which he shall feel upon his subjection.

Vers. 20. Thou hast a Devil ] It is all one as if they had said, thou art mad; It was an ancient saying among the Jews that men are troubled by the Devil when they were in a fury, or when their mind and reason was taken away.

Vers. 24. According to appearance ] The original is (as the vulgar rightly) secundum faciem, because the face only appears, the rest is hid.

Vers. 35. The dispersed among the Gentiles ] By the Gentiles he here understands the Hellenists, that is, dispersed Jews, so called because they spake the Greek tongue, and used the translation of the Septuagint (which was made in Egypt) in their Synagogues.

Vers. 37. Jesus stood ] When otherwise the custom of that age carried it, that the teachers sat, even as Christ also often did, but here he stood that he might signify that he would seriously execute the great Office of Teaching.

Cried ] Both for the multitude of the company that he might be heard of all, and that he might declare that he would speak of those things which it belonged all to hear and know, and also that he might show an undaunted mind, and that he feared no man.

If any man thirst ] The metaphor of thirsting was suitable, because it was hot weather. A thirst in Scripture in general means a vehement desire, but here more, it is the same in the soul that thirst in the body. Three things meet in bodily thirst: 1. A failing of moisture. 2. A sense of unnatural heat, therefore it is said in Scripture, burnt up with thirst, dried with thirst. 3. A vehement desire after moisture which may cool this heat, and supply this want. That is, finds himself empty of grace, is sensible of his corruption, and of the wrath of God, and then vehemently desires Christ.

Vers. 38. As the Scripture saith ] That is, as the Scripture is wont to express it, for otherwise there is no such place to be found. See Dr. Hals Paraphrase.

There is no Scripture that saith this in terminis, but all those Scriptures which speak of the pouring out of the Spirit may be alluded to saith Grotius ; yet he and Rollock say Isaiah 58. is especially meant, Joel 2.28. saith Brugensis.

Christ interprets what he means by the next verse. By Waters is meant the indwelling virtue of the Spirit. See Ver. 39.

By Rivers of water, the abundant and various operations and gifts of the Spirit. Calv.

By living water, or water of life, some say is meant the reality of these, they have real graces, and comforts; others say it is so called from the effect, because the nature of this water is to give and preserve life; this phrase is rather an Hebraism, amongst the Jews a spring that never fails is called living water. See John 4.10, 11, 12, 13. That is, in his inward man shall be those inward graces that never fail.

Flow out ] He shall not only have enough for himself, but wherewith to refresh others.

Vers. 39. The Holy Ghost was not yet given ] That is, in comparison; he was given before, but so sparingly, as in respect of this pouring out, Tit. 3.6. He might seem not to be given at all.

Because that Jesus was not yet glorified ] He had not yet ascended into heaven. That was the highest and perfect glory of the man Jesus when that of the Psalmist Psal. 109.1. was fulfilled, when the Father said to Christ triumphantly ascending above all heavens, Sit at my right hand. Brugensis Comment. in 4 or. Evangelia, vide plura ibid.

Ver. 48. Of the Rulers, or of the Pharisees ] Yet Nicodemus was a Ruler and a Pharisee. John 3.1.

CHAP. VIII.

Vers. 1. IEsus went unto the mount of Olives ] He sought this solitariness, partly that he might refresh with necessary rest his body wearied with the daily labor of teaching, partly that he might be more for prayer.

About half a mile and a furlong from Jerusalem toward the east stood the mount of Olives, so called from the multitude of Olives. See Travels of the Patriarchs. p. 483.

Vers. 3. And the Scribes and Pharisees brought unto him a woman taken in adultery, &c. ] The Grecians read not this history; Chrysostom and Theophylact wrote whole Commentaries upon this Evangelist, but explained not this history; Jerome also witnesseth that this history is not extant in any of the Latin Books, and it is not found in the Syriac Edition of the New testament. Polyc. Lyser.

We know that the history of the adulterous woman was in times past expunged by many, and is not found in the Syriac Edition, or in the Paraphrase of Nonnus, but yet we deny that it is not found in the Greek fountain; yea, Theodorus Beza witnesseth, that of seventeen of his ancient Copies only one wanted it; none of the printed books which are extant this day leave it out. Agustine affirms that it was perversely rejected by some Heretics, because it seemed to promise to men an impunity of sinning. But this is nothing to us to whom it sufficeth that the fountains are clear. Chamierus tomo 10. l. 12. c. 7.

It is found in a Syriac book of special note, therefore Ludovicus de Dieu, who wrote it out thence, mentions it in his Animadversions. Tatianus (who lived within threescore years after John ) expressly mentions it also in his harmony of the Gospels, as Mr Selden shows in his Vxor Ebraica.

A woman taken in adultery ] In the very act, 〈 in non-Latin alphabet 〉 , that is, in the theft, perhaps to intimate the great theft which is in adultery. Id est, 〈 in non-Latin alphabet 〉 , In ipso furto. Piscat. Some say, they brought the Adulteress and not the Adulterer, that they might try Christ's chastity; but rather because she was easier to be taken than the man, saith Maldonado.

Ver. 4. Master ] They call him Master, whose Disciples yet they would not be, and whom in the former Chap. ver. 47. they called a Seducer. But they flatter him shamefully hoping by that the more easily to deceive him. They propound both the greatness and certainty of the crime.

Vers. 6. But Jesus stouped down, and with his finger wrote on the ground, as though he heard them not ] The Syrians write not to the left hand as the Hebrews, not to the right hand as the Greeks and Latins, but downward, as Masius shows in his Syriac Grammar, which custom of writing it is probable was then observed by Christ, because at that time the Jews used the Syriac tongue. Piscat.

By this gesture Christ would show that he was offended with the accusation of these men, and that he judged them unworthy of answer, because they carried all maliciously and fraudulently, and would be swift in punishing when they were slow in doing rightly.

What Christ wrote, and wherefore, it is not expressed, yet the Fathers diligently inquire after both. Aug. l. 4. de Consens. Evang. gives these reasons why Christ wrote, First, that he might signify that those were to be written on earth, not in heaven, as he had said to his Disciples, Luk. 10.20. Secondly, That he might show that he works miracles on earth, for miracles are certain signs which are done one earth. Ambrose saith, that he wrote that, Ier. 22.29. And in another place he saith, he wrote, Thou seest the mo • e that is in thy brothers eye, but dost not see the beam which is in thine own eye. Sunt hae Patrum meditationes. Certi tamen nihil statui potest saith Dilher. These are the meditations of the Fathers, but nothing certain can be determined. That he wrote with his finger significant letters, and made some words which might reprove the sins of most fraudulent men it is probable, but what they were it is beyond our capacity to understand, saith the same Dilher.

Vers. 7. He that is without sin among you ] He condemns their Hypocrisy, not the fact simply.

〈 in non-Latin alphabet 〉 signifieth properly, one that is impeccable and not subject to sin. But Tolet thinks it is here rather taken for one that is now without sin.

Calvin thinks that he spake this according to the Law, Deut. 17.7. by which the witnesses were with their own hands to kill the guilty person. But there God warned they should not condemn that person with their tongue which they would not kill with their hands, here Christ requires perfect innocence in witnesses, that none should undertake to punish a crime in another, unless he be innocent and free from all fault himself. See more in Calvin.

Vers. 9. Being convicted ] Or reproved, the Greek word signifies conviction by argument.

Went out one by one ] Vnus & deinde unus, One and then one; we have the same expression, Mark 14.19.

Beginning at the eldest ] Either because the younger for honors sake offered the first place of going out to the Elder, or because the elder were conscious to themselves of more and greater sins; and that he might give them the more confidence of going out, he again bowed himself, Ver. 8.

Vers. 10. None but the woman ] In respect of the accusers, the Disciples were yet present, and the people which Jesus taught.

Vers. 11. Neither do I condemn thee ] He came not then to the judgment of the world, but that he might give place to repentance Christ while he was in the form of a servant neither condemned whoredom, nor absolved it civilly.

Sin no more ] Willingly, deliberately.

Vers. 12. I am the light of the world ] The light of the world visible by Creatures, of the invisible by grace; the light of the world which I have created by my word, redeemed by my blood; not of the Jews only, but of all men, of all times, places, orders, and conditions, Esa. 42.6. and 49.6. Luk. 2.32.

He that followeth me ] To follow Christ is to receive his Doctrine, to acknowledge him for the true Messiah of the world, to worship and invocate him, the following of Christ therefore comprehends true faith Charity and obedience, as Christ himself explains it, John 12.36. and 46. not only a lively knowledge of the true God and salvation, but also as Agustine will, a continuation of the same even to eternal life.

The light of life ] Which may be referred either to Christ, who is the light, and enlightens everyone coming into this world, he shall, I say, possess this Christ the fountain of life, that is, shall be partaker of his benefits and merits; or it may be referred to eternal life, that last end of our afflictions, as if he should say, he that obeys me shall have eternal life, shall once see that light inaccessible where God himself dwells, and enjoys it.

Vers. 32. And the truth shall make you free ] Agustine observed here the emphasis of the Greek word, for they are said to be freed by the Latins, who are brought out of danger, or from a disease; but the Greek word belongs to liberty which is opposed to servitude; also, he is called a free man amongst the Latins who is out of danger, but the Greek word signifies, an ingenuous man, and one that is obnoxious to no servitude, the stomach of the Jews so declares it, We never served any man.

Vers. 33. We were never in bondage to any man ] Some of the ancient Fathers judge this speech of the Jews to be the Character of an arrogant mind, and also a manifest lie, See Gen. 29.20. & 39.1. Their Fathers served in Egypt forty years, Gen. 15.13. and Exod. 20.2. They served also the Babylonians, and even then the Romans. Mr Selden distinguisheth of a twofold servitude, one inherent in the person or intrinsical, another extrinsical consisting in outward services, and civil obedience, they deny the first only here (saith he) as the words following in Verse 34. show, Whosoever committeth sin is the servant of sin.

Vers. 34. Committeth sin ] That is, giveth himself unto it, 〈 in non-Latin alphabet 〉 , he that maketh sin, That is, that doth it as his work. Verily, verily ] He was about to speak of a great matter, and that which the Jews would hardly admit of, and therefore he seriously confirms it. Is the servant of sin ] As if he should say, You understand my speech of a corporal servitude, of which I in no wise speak; there is another spiritual servitude far more hurtful, viz. the bondage of sin, from whom you and other men are in no wise free.

Vers. 36. If the Son ] That is, himself who was the natural Son.

Vers. 43. Why do ye not understand my speech ] That is, approve and assent to it.

Because ye cannot hear my word ] That is, understand it, ubi audire pro intelligere est. Glassius.

Vers. 44. He was a murderer from the beginning ] That is, the first murderer, and the author of murder, opposite to God, who is the first good, and author of all good, life to himsefe and in his creature. From the beginning ] Not of the Creation of the world, or of time, but of man. He is a liar and the father of it ] So he is of all sins, but of lies because he brought sin into the world by way of lying at the first.

Vers. 47. Ye therefore hear them not, because ye are not of God ] That is, profitably, for they all heard.

Vers. 49. Jesus answered, I have not a Devil ] When the Jews objected two crimes against our Savior Christ, one that he was a Samaritan, another that he was a Devil, he neglected the crime which concerned his person, and passed it over as being of the least sort of wrongs, and stands upon that other especially which touched his doctrine, I have not a Devil.

Vers. 56. Saw it ] A far off, Heb. 11.13. How could this be when Christ was borne many hundred years after? Answer, Not by the eye of sense or reason, but faith, whereby he saw Christ more lively, and more to his joy and consolation, so many hundred years before he was, than many which lived in Christ's time, and saw him, and conversed with him.

The Fathers say that he saw Christ's birth at the valley of Mamre, Gen 18. and his passion in the Mount Moriah, Gen. 22.

Vers. 57. Thou art not yet fifty years old ] In his prime and flower of age, a little past thirty , deemed by Jews a man toward fifty, such shows of over age (say some) had care and pains to win souls cast upon him. But Calvin dislikes this, and saith, they grant him more age lest they should seem to deal too exactly and precisely with him, as if they should say, certainly thou wilt not make thyself so old that thou shouldst boast of thy coming to fifty, See Maldonado and Grotius.

CHAP. IX.

Vers. 1. HE saw a man which was blind from his birth ] The Syriac hath it, blind from his mothers womb. Those that become blind after they are borne may be cured by natural means, but those that are borne blind, can only be helped by God.

Vers. 2. Who did sin, this man, or his parents, that he was borne blind ] Speaking according to the opinion of some Philosophers that was now also received among the Jews (as learned men think) viz. that there was a preexistency of the souls before they were united to their bodies. Either himself or his parents, they were persuaded, were guilty of some extraordinary sin, or else such a Judgment sure would never have befallen him. Mr. Hildersham.

Vers. 3. Neither hath this man sinned, nor his parents ] An Ellipsis, viz. that he should be born blind; blindness was not inflicted on him for his own or his parents sins. These words are not to be taken simply, but secundum quid, and according to the propounded question of the Apostles, viz. that they did not sin in that manner, that for any enormous sin he was borne blind, but that the works of God should be made manifest in him ] The event of the thing confirmed, that many works of God were manifested on this wretched blind man, his Justice, mercy, power.

Vers. 4. I must work the works of him that sent me while it is day, &c. ] He borrows a similitude from the common custom of life. Psal. 104.22. He calls that a day, the time limited by his Father, in which he should finish the work commanded him.

Verse. 6. He spate on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay ] It is certain that Christ in healing this blind man (as sometimes elsewhere) used such a means and remedy which might seem altogether absurd, and contrary to our reason. As man was first made of clay, so Christ used dirt in restoring his eyes, demonstrating his power in the same part of his body which the Father exercised in making the whole man.

Vers. 7. He went his way therefore and washed, and came seeing ] A great commendation of his obedience that he simply obeys Christ, although many things draw him away into the contrary part.

Vers. 9. I am he ] He is not ashamed of his ancient miserable condition, so that he may give glory to Christ whose beneficence he had tried.

Vers. 11. And I receved sight. ]

Vers. 15. He changeth nothing in his answer, but constantly affirms one and the same thing concerning the Lord's fact toward him.

He put clay upon mine eyes, and I washed, and do see ] By that he declares the continuation of the benefit, that it was not vanishing but solid and constant.

Vers. 16. How can a man that is a sinner ] The Jews were wont to call him a sinner who exceedingly offended, being wholly alienated from God, who was delighted with every sin, and therefore was to be excluded from the Church or Synagogue.

Vers. 17. He is a Prophet ] He thought Christ was above the vulgar by bestowing this benefit on him, that is, the anointed of God, and promised Savior of mankind.

Vers. 18. The Jews ] The Pharisees were so called because they dwelt in Judea properly so called, and pretended that themselves only were the true confessors; they would not firmly believe it although they heard it expressly from their neighbors.

Vers. 21. By what means he now seeth we know not, &c. ] Out of fear to the Pharisees they gave not due honor to Christ Jesus the Son of God; they lie also when they say that they are ignorant of that which was now made known to all the neighbors.

Vers. 24. Give God the praise ] This was a form of obtestation, and as it were of adju • ation among the Jews, which they used in drawing out the confession of truth Josh. 7.19. they meant, think that thou now standest before God and his terrible majesty, which God is a severe punisher of lying, wherefore conceal and dissemble nothing which that man hath done in healing of thee.

That this man is a sinner ] That is, a heinous sinner, with whom God hath no commerce.

Vers. 25. I know not ] The meaning is, it belongs not to me to determine whether he be a sinner or no; this he speaks to prick them the more.

Vers. 27. And you have not heard ] That is, you have not believed for the hardness of your heart.

Vers. 28. Thou art his Disciple ] They count it for a reproach to be Christ's disciple.

Vers. 31. God heareth not sinners ] That is, such as live and lie in their sins, and turn not unto God by true repentance ; such as persevere in sin, in whom it reigns. Polyc. Lyser.

Ob. Therefore say the Separatists, I may not pray with an evil man.

Sol. But this speech is not universally true. He may hear him as a public person, though not as a private. Secondly, though God hears him not for himself, yet he hears him for the people, as Balaam blessing Israel, being both a wicked man, and speaking against his heart, God heard him for the people, 23. Numb. This is a proverbial speech as we may see Psal. 66.18. Isaiah 1.15. and elsewhere, and is to be understood (saith Grotius ) as the words going before and following show, of him who falsely affirms that he was sent of God, whom God hears not so as he shall do divine works to confirm his mission. Vide Brugensem. Pecatores ] 1. e. deceptores. Rolloc.

Vers. 34. Altogether borne in sins ] That is, a greater sinner even by nature than any other, because he was borne blind . See Brugensis and Rollock.

Cast him out ] viz. Out of the Synagogue or Temple, excommunicated him, ver. 22. a man may be excommunicated by the officers of the Church, yet not by the censure of it.

Vers. 35. When he had found him ] Therefore he sought for him.

Vers. 37. Seen him ] Not with corporal eyes, for Christ had departed before the blind man had returned to Siloam from the fish-pole, but with his spiritual sight, by which the divine power and mercy of Christ shined in the person of the blind man.

Vers. 41. If ye were blind, ye should have no sin ] This sentence may be expounded two ways. First, if you did acknowledge yourselves blind, and confess your sin, your sin should not remain, because ye would seek mercy, and should be healed. Maldonado, Chemnit. Harmon. Evangel. Secondly, if you were blind, that is, if ye had not the knowledge of the Scripture, whence if you would you might know the truth, ye should not have of great sin as now ye have. Jansen. Harm.

Compare the 39. ver. where by those that do not see or are blind, are understood those which acknowledge themselves to be spiritually blind, and seek to be enlightened by God.

CHAP. X.

IT is a parable from economy, and husbandmens sheepfolds. Secondly, since Christ compares the Church to a sheepfold into which God gathers all his, he compares himself to a door since there is no entrance into the Church but by him.

By this parable our Savior first convinceth the Pharisees that they are false teachers, for they were not taught of their heavenly householder, neither let in by the dorekeeper at the door, but of their own accord crept into God's sheepfold. The order of the Pharisees neither was instituted by God, nor brought in by the Prophets, but feigned by men, and they entered themselves into the sheepfold of God. Therefore they had no care of the sheep, neither did they feed them with the doctrine of God's word, neither went before them by an honest example of life, but fatted themselves, suffering the people of God to wander into any errors. Secondly, Christ by this parable gives a reason also why many of the people leaving the Pharisees followed him and his doctrine. Viz. They were wandering sheep, and heard that Christ in the word of God propounded the true doctrine of salvation.

Vers. 1. Entreth not by the door ] Like as an honest man, climbeth up some other way like a thief or robber. Thieves (saith Jerome ) lay snares, and deceive by hidden fraud, robbers boldly take away others goods, thieves lay wait for goods, robbers for life also. Tolot.

Vers. 3. To him the porter openeth ] Openly, and in the sight of all he enters in by the door. Vide Bezam. He declares five marks which are necessary to a true Shepherd of the Church. First, he enters in at the door, that is, hath a lawful calling, non prece vel precio, much less by force is he obtruded on the hearers. Secondly, the dorekeeper opens to him, by whom we understand the Holy Ghost. Thirdly, being let in into the sheepfold, he is not mute toward the sheep, but calls them, and that by name, that is, he studies to know the dispositions and manners of all his hearers, that he may afterward know according to the diversity of their tempers to speak to them, admonish and handle them. Fourthly, leads them out of a dark dungeon of the world into the light of heavenly doctrine, from the love of earthly things to the hope and desire of heavenly. Fifthly, he goes before them with his voice, and also with his example invites them that they may follow him to the lively food of the word of God.

To which may be added this sixth out of the following explication of the parable, that a good Shepherd seeks not his own profit from the sheep, but the good of the sheep, and so seeks it, that he is also ready to give his life for them.

These things are to be considered in this parable. First, the Shepherd Christ, in Greek it hath a singular emphasis, the article 〈 in non-Latin alphabet 〉 is twice put, 〈 in non-Latin alphabet 〉 , I am that Shepherd, that good one promised by God, Isaiah 40.10. Ezech. 34. He proves this first from his fidelity, he defends his sheep, lays down his life for them. Secondly, he feeds his sheep, ver. 9. The pastures of the sheep are the doctrine of the Gospel. To go in and out in the Hebrew phrase signifies to do prosperously in all the actions of his life, 1 Kings 18.6. to conclude, Christ so feeds his sheep that they have life, and have it more abundantly, they have life entering into the Church, and have it more abundantly going out of this world to eternal life. Agustine. Secondly, from his care for his sheep, therefore he saith 14. ver. he knoweth his sheep, the word know signifies not a bare knowledge, but also comprehends a diligent care and custody, notes not only the affection but the effect, as 15. ver. the Father knoweth the Son, that is, acknowledgeth him for his natural Son, embraceth him, loves him, and intimately cares and approves of all things that belong to him. I lay down my life ] That is, being crucified he expires his soul, and is buried; also the Son knows the Father, he acknowledgeth that he hath all things and hath received them from him, and he is dear to him, and honors him though all the world persecuted him. Thirdly, from his diligence, whereby he increaseth his sheepfold; he speaks properly of the calling of the Gentiles, which then were as yet strangers, not of the sheepfold or Congregation of believers out of the Jews. This may also be applied to the sheep wandering from the Shepherd, Christ is very diligent in reducing these, Luke 15.4. Secondly, Christ compares his followers to sheep, 1. They easily wander from the Shepherd and the flock, and having once gone astray depart aside more and more. 2. They have exactly known their shepherd. Thirdly, they love the voice of their Shepherd, and willingly hear it, especially when they ought to be led to pastures and fountains. Fourthly, they follow the Shepherd when he goes before them.

Vers. 4. And the sheep follow him ] In the Scripture both is said of the Shepherds, that they go before the flock and lead it, Psal. 80. and that they follow it, Psal. 78.71. 2 Sam. 7.8. That is for love, this for custody sake. Paulus Tarnovius.

Vers. 5. A stranger ] One that brings new and strange doctrine, other doctrine than such as their Shepherd doth teach; they will not follow, but flee from him ] Lest they should be seduced and misled by him.

Vers. 8. They are Thieves ] Though they were dead, yet he saith not they were, but in the present tense they are Thieves, because 〈◊〉 the impenitent sin cleaveth to them no less after the committing of the sin, than if still they were in the very act of doing of it.

Vers. 9. And shall go in and out ] By going in and out the Scripture doth often signify unto us all the actions of life, as they say in French aller et venir, for to be conversant. 1. They shall go safely withersoever they have need. 2. They shall be fed to the full. Calv. Harm.

Or he shall go out and in, that is, shall live securely, for so this proverb as it were is taken among the Hebrews, as Deut. 28.6. Psal. 121.8. Yet here it seems to be a peculiar allusion to the office of Shepherds, whose sheep are daily lead out to the pastures, and thence back to the sheepfold.

Vers. 12. The Wolf ] That is, false Teachers, Matth. 7.15. Scattereth the sheep ] That is, the Church of the New-Testament.

Vers. 14. Know my sheep, and am known of mine ] As the Sun casts down beams upon us, by means whereof we again see the body of the Sun; even so the knowledge of God whereby he knows us for his, worketh in our hearts a knowledge of God in us; whereby we know him for our God. Mr Perkins.

Vers. 16. One Shepherd ] The Papists say, if by the name of Shepherd Christ should understand himself, why should he say, there shall be one Shepherd, and not speak it plainly, and I am that one Shepherd? Christ alluded to Ezek 33.37. and 23. ch. As if he should say, it shall be fulfilled which was foretold by the Prophets, there shall be one Shepherd, Besides it is usual with Christ also when he speaks of himself to use the third person, as when he saith, When the Son of man shall come, be will scarce find faith on earth. Cameron. de ecclesia.

Vers. 27. My sheep hear my voice ] That is, the elect, and such as are predestinated of my Father. Hear ] That is, believe and obey it. And I Know them ] Take care of them as my sheep. Follow me ] As their Shepherd.

Vers. 30. I and my Father are one ] In consent, will, essence, power and dominion.

One ] Frees thee from Arius, who denies the eternal Divinity of Christ. Are ] Frees thee from Sabellius, who denies the distinction of the persons in the Deity.

Vers. 34. Is it not written in your law ] That Christ saith to the Jews, it is written in your Law, and yet Cites the saying out of the Psalm, that hath troubled some, because the Old Testament is sometimes divided into the Law of Moses, the Psalms, and Prophets, Luke 24.44. Therefore some here allege Moses, Exod. 21.6. and 22.28. that so that saying may be cited out of the Law, but by the word Law, is understood the Scripture of the whole Old Testament.

Vers. 35. And the Scripture cannot be broken ] No man dare dispute against its authority.

Non potest ei contradici, as he that doth anything against a precept is said to break it. Matth. 5.19. and John 5.18. and 7.23. So also he that contradicts an affirmation. Grotius.

Vers. 37, 38. If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works, &c. ] The argument of it self is plain; No man can of himself, and by his own power, do divine works, unless he be truly God; I do divine works by my own power, yea I do the works of my Father, not only the like and equal, but the same with the Father; therefore I am truly God, neither deserve I to be counted a blasphemer, because I said I was one with the Father.

That the Father is in me ] That is, that you may know that the unity of the Father and me, is so individual, that one exists in the other.

Such a union cannot be found in all the creatures, to find two, one of which is so in the other, that they are one and the same nature numerically. But the nature and essence of God the Father and God the Son is so one and the same, that all the Fathers essence is in the Son, and in like manner the essence of the Son wholly in the Father, and so the whole Father subsisteth in the Son, and the whole Son in the Father. John. 14.9.

CHAP. XI.

Vers. 1. WAS sick ] The Greek word 〈 in non-Latin alphabet 〉 is used of one that is very sick, Matth. 10.8 Luke. 4.46.

The town of Mary and her sister Martha ] Those Sisters were the Commanders of that Town and Castle, as John. 1.44.

Vers. 2. That Mary which anointed the Lord ] There were many Mary's, therefore for difference sake he adds those words, Which anointed ] The time past which the Evangelist useth, anointed, ought not to be referred to the time of the thing done, of which he now speaks, but to the time in which he wrote, as if he should say, this is the Mary which afterward poured out the ointment, upon which occasion the Disciples murmured.

Vers. 3. Lord behold, he whom thou lovest, is sick ] We may tell God what he knows; Christ's beloved is subject to outward miseries.

Vers. 4. That the Son of God might be glorified thereby ] By raising of him; which he defers for his glory and our good.

Vers. 5. Now Jesus loved Martha, and her Sister, and Lazarus ] He loved those who were used to entertain him, as Elias, 1 Kings 17.9. Elisha, 2 Kings 4.8. Kindnesses shown to the Saints are not lost, Matth. 10.41.

Vers. 9. Are there not twelve hours in the day ] Christ comforts them from God's providence, God made the day twelve hours, who can make it shorter? for who can shorten man's life, Matth. 10.30. Psal. 139.16. Job. 14.3. As when we walk in the day we need not stumble, so in God's ways, vocatio Dei instar lucis divinae est. Calvin.

Vers. 11. Our friend Lazarus sleepeth ] Death parts not friend-ship.

But I go that I may awake him out of sleep ] As if he should say, I will not ascend into Judea, that I may provoke the Jews with disputations or Sermons, but that I may visit Lazarus our common friend and raise him from sleep. Christ's modesty appears in this, that when he had said he slept, he immediately added that he would raise him, when he saith he is dead, he adds no such thing.

Vers. 12. Lord if he sleep he shall do well ] They meant a natural sleep, for sleep in greater diseases is a sign of health returning.

Vers. 15. To the intent ye may believe ] That is, that their faith may increase and be confirmed. It was increased first, by that which they heard Christ to relate to them what happened about Lazarus, none telling them, and by that great Miracle of raising one dead four days; which if he had been present, he had either driven away the disease, or raised him newly dead. Polyc. Lyser.

Vers. 16. Let us also go that we may die with him ] With Lazarus. Beda takes it to be his godly desire, Polanus his infirmity, we shall be killed, as v. 8.

Vers. 18. Bethany was nigh unto Jerusalem about fifteen furlongs off ] Stadium a Furlong contains 600. foot, that is a 125. paces. Calv.

The holy Evangelists St. Luke ch. 24.13. and John here, reckon the way by Furlongs. See the Travels of the Patriarchs. p. 1. and 2.

Vers. 21. If thou hadst been here ] We sent thee word, a kind of reproving.

Vers. 23. Thy brother shall rise again ] He tells not when. Polanus. Needs no prayers to raise him.

Vers. 25. I am the resurrection and the life ] The cause of the resurrection of all men as God, of the Church as Mediator and head thereof, 1 Cor. 15.22. that is, I am the author both of this life and the life to come. I quicken in this life by the life of grace, and give eternal life in the world to come.

Vers. 26. Believest thou this ] That I am the resurrection and life.

Vers. 27. Lord I believe that thou art the Christ, the Son of God which should come into the world ] A full and perfect description; she confesseth his person and office, that is, I cannot doubt but those that cleave to thee shall have life eternal.

Vers. 28. Secretly ] Because of the Jews malice.

Vers. 29. She arose quickly and came unto him ] Christ is accepted in trouble.

Vers. 33. Groaned in the Spirit ] The Greek word signifieth that commotion of mind which is in anger with a rage and horror. Tremellius well renders the Syriac, vehementer commotus est in Spiritu suo.

And was troubled ] 〈 in non-Latin alphabet 〉 , he troubled himself, his own judgment, spirit and heart stirred up his affections to be troubled, His affections were wrought on judiciously, right reason did always direct and moderate them. These passions in Christ were not so much passions as propassions freely assumed, as Divines from Damascene teach.

Vers. 35. Jesus wept ] The Text saith, he was glad, v. 15. so that he wept only for his friends sake who were then a weeping, to show us the necessity of mourning with those that mourn, say the Fathers on the place. He hath a sense of our infirmities, See Luke 19.41. Heb. 5.7. Christ was here thrice very much moved and wept, First, v. 33. When he saw Mary and the Jews weeping. Secondly, here. Thirdly, in v. 38. when he saw Lazarus his Sepulcher.

Vers. 44. And he that was dead came forth, &c. ] Lazarus had no favor to be raised to die again, he dies once more than ordinary.

Vers. 45. Beleeved on him ] By believing here nothing else ought to be unstood but a docilitie to embrace the Doctrine of Christ.

Vers. 47. Then gathered the chief Priests and the Pharisees a council, and said, what do we ] Therefore not only the high Priest arrogated this power to himself, but ex concilio totius Synedrii, with whom was jurisdiction, he appointed an assembly, that even by that the pride of the Pope of Rome may be reproved, who when he would seem to resemble the Priest-hood of Aaron in other things, yet saith he only hath a power of calling a Council from Peter.

Vers. 43. If we let him thus alone, all men will believe on him, and the Romans shall come and take away both our place and nation ] After forty two years the Romans came and overthrew both place and nation, destroyed the City of Jerusalem and the Temple, and brought the Jews into miserable captivity.

Vers. 49. And one of them named Caiaphas ] His name signifieth vomiting with his mouth, which Etymology well agrees to him who vomited out a cruel sentence against Christ.

Vers. 50. Nor consider that it is expedient for us that one man should die for the people, and the whole Nation perish not ] Not that he had any intent to prophesy, but because the Lord used him as an instrument to publish his truth. Perkins. Vide Cameronem.

CHAP XII.

Verse 3. ANd anointed the feet of Jesus ] Matthew and Mark say, that Christ's head was anointed, John, his feet; but the three agree among themselves, that Christ was not sparingly anointed by Mary, but that a large plenty of ointment was poured upon him. Because therefore John speaks of his feet, it is all one as if he had said, that the whole Body of Christ even to the feet was anointed.

And wiped his feet with her hair ] Hysteron proteron, for the first wiped his feet from dust and dirt, and then anointed them.

Vers. 6. This he said, not that he cared for the poor, but because he was a thief, and had the bag ] The rest of the Apostles not out of an ill disposition, but inconsiderately condemn Mary, but Judas seeks an honest pretence for his sins alleging the poor of which yet he had no care.

Vers. 7. Hath she kept this ] He means it was not unseasonably, but according to the occasion. That is said to be kept which is in safe custody, and opportunely brought forth. The annointing of the bodies was not a vain ceremony, but rather a spiritual symbol, because it did put the hope of resurrection before their eyes. He was anointed as one that was to be laid in the grave, Mary certainly was moved on the sudden that she should do that by the guidance of the spirit which she had not before thought of.

Vers. 9. Might see Lazarus ] That they might behold a wonderful sign of the power of Christ in Lazarus.

Vers. 13. Tooke branches of palm trees, and went forth to meet him ] The palm trees among all people were always signs of victory, by which is signified that the people acknowledged Christ a Conqueror, who by his Passion and Resurrection should gloriously overcome death and the Devil, as also the Elect are said to carry palms in their hands, Rev. 1.9.

Hosanna ] By this voice they witnessed that they acknowledged Jesus Christ to be that Messiah promised in times past to the Fathers, and from whom Redemption and Salvation was to be hoped. For the 118 Psalm (whence that acclamation was taken) was composed of the Messiah to this end, that all the Saints in their daily prayers might ardently desire his coming, and receive him with greatest reverence when he was given. He comes in the name of God who doth not rashly intrude himself, nor falsely usurps honor, but being rightly called hath God the guide and author of his actions. See Mr Lightfoots Temple-Service, c. 16. Sect. 2.

Vers. 15. Sitting on an Asses Colt ] It is true that Christ rode upon an Ass which was led together with his Dam, and the words of the Prophet agree, it being a frequent repetition among the Hebrews, which express the same thing twice in divers words, upon an Ass, and the Fole of an Ass. Our Evangelist, which studies brevity, omitting the former member, only reherseth the latter; Mat. 21.5. saith, Christ sat upon an Ass, and a Colt; the other two Evangelists, Mark 11.7. Luk. 19.35. and John here, make mention only of the Colt brought and sat on. He rode upon them both successively and by turns say Tolet and others, which opinion they think, Zac. 9.9. and Mat. 21.5. doth favor.

Verse. 19. The world is gone after him ] That is, men of all kinds promiscuously.

Vers. 22. Philip and told Andrew Jesus ] Two together.

Vers. 23. The hour is come that the Son of man should be glorified ] Many expound this of death, because by that Christ's glory was illustrated, therefore Christ according to them saith, that now the time of his death draws near. But I rather refer it to the publishing of the Gospel, as if he had said, that the knowledge of him will be shortly spread through all the coasts of the world.

Ver. 25. He that loveth his life ] 〈 in non-Latin alphabet 〉 is here used of excessive and preposterous love, he that so loves his life, that out of a desire to save it he denieth me and my Gospel; so this Greek word is used, Mat. 10.37. The Syriac hath a word here that signifieth to love vehemently.

Vers. 27. My soul troubled ] 〈 in non-Latin alphabet 〉 signifies a vehement commotion and perturbation, as Herod's mind was troubled when he heard that a new King was borne, Mat. 2.3. And the Disciples when they thought a Spirit was present, so that they cried out for fear, Mat. 14.26. And Zacharias at the sudden sight of the Angel, Luk. 1.12. and it is a metaphor drawn from the commotion of the water.

Vers. 29. Said that it thundered ] Because (as Jansen well commenteth upon the place) some were so amazed, that though they heard a sound, yet they understood not what it was, and therefore they said that it thundered, but others heard it more distinctly and understood it, and therefore they said that an Angel had spoken.

Vers. 32. And I, if I be lifted up from the earth, will draw all men unto me ] There is a double lifting up of Christ, 1 Ignominious, on the Cross, Quistorpius interprets it of this out of the 33. verse, then men fled from him. 2. Glorious in the Gospel preached, then he draws men to him, therefore others expound it of that lifting up. I assent to Chrysostom who saith, that Christ used an universal particle, because the Church was to be gathered both of Jews and Gentiles, John 16.16.

Vers. 36. While ye have light believe in the light, that ye may be the Children of the light ] The Gospel is a light, 2 Pet. 1.19. 2 Cor. 4.4.6. It resembleth it First, in its properties. It is 1. Pure, and remains uncorrupt though it shine on dunghills. 2. Very necessary. 3 Profitable and useful to work and walk by. 4. Pleasant, brings glad tidings. Secondly, In the effects: 1. Expells darkness, so this ignorance, error, sin. 2. Makes discoveries where it comes. 3. Quickens, the Sun brings heat as well as light.

Ver. 41. When he saw his gllory ] In that vision, Isaiah 6.1, 2, 3.

Ver. 49. What I should say, and what I should speak ] Between saying and speaking (saith à Lapide ) there is this difference, that to say is to teach and publish a thing gravely, to speak is familiarly to utter a thing.

CHAP. XIII.

Verse 1. BEfore the feast of the Passover ] The other three Evangelists say, Christ celebrated the Passover, and instituted the Eucharist in the first day of unleavened bread in which the Jews killed the Paschal Lamb. Therefore this here is to be understood,