NOTES ON THE GOSPEL ACCORDING TO ST JOHN

NOTES ON THE GOSPEL ACCORDING TO ST JOHN

Chapter I	Chapter II	Chapter III	Chapter IV	Chapter V
Chapter VI	Chapter VII	Chapter VIII	Chapter IX	Chapter X
Chapter XI	Chapter XII	Chapter XIII	Chapter XIV	Chapter XV
Chapter XVI	Chapter XVII	Chapter XVIII	Chapter XIX	Chapter XX
Chapter XXI

In this book is set down the history of the Son of God dwelling among men; that,

 I. Of the first days, where the apostle, premising the sum
      of the whole......................................... Chap. i, 1-14
     Mentions the testimony given by John, after the baptism of
      Christ, and the first calling of some of the apostles.
     Here is noted what fell out,
     The first day................................................. 15-28
     The day after................................................. 29-34
     The day after................................................. 35-42
     The day after................................................. 43-52
     The third day.............................................. ii, 1-11
     After this....................................................... 12
 II. Of the two years between, spent chiefly in journeys to and
       from Jerusalem,
   A. The first journey, to the passover.............................. 13
     a. Transactions in the city,
       1. Zeal for his Father's house.............................. 14-22
       2. The power and wisdom of Jesus............................ 23-25
       3. The instruction of Nicodemus......................... iii, 1-21
     b. His abode in Judea; the rest of John's testimony........... 22-36
     c. His journey through Samaria (where he confers with
         the Samaritan woman) into Galilee, where he heals
         the nobleman's son..................................... iv, 1-54
   B. The second journey to the feast of pentecost.
        Here may be observed transactions,
     a. In the city, relating to the impotent man, healed at
         the pool of Bethesda.................................... v, 1-47
     b. In Galilee, before the second passover and after.
         Here we may note,
       1. His feeding the five thousand......................... vi, 1-14
       2. Walking upon the sea..................................... 15-21
       3. Discourse of himself, as the bread of life............... 22-59
       4. Reproof of those who objected to it...................... 60-65
       5. Apostasy of many, and steadiness of the apostles......... 66-71
       6. His continuance in Galilee.............................. vii, 1
   C. The third journey, to the feast of tabernacles................ 2-13
       Here may be observed transactions,
     a. In the city,
       1. In the middle and end of the feast....................... 14-53
                                                                  viii; 1
       Where note,
        1. The woman taken in adultery.............................. 2-12
        2. Christ's preaching and vindicating his doctrine......... 13-30
        3. His confuting the Jews and escape from them............. 31-59
        4. His healing the man born blind........................ ix, 1-7
        5. Several discourses on that occasion...................... 8-41
        6. Christ the Door and the Shepherd of the sheep......... x, 1-18
        7. Different opinions concerning him....................... 19-21
       2. At the feast of the dedication. here occur,
        1. His disputes with the Jews..................... Chap. x, 22-38
        2. His escaping their fury.................................... 39
     b. Beyond Jordan.............................................. 40-42
 III. Of the last days, which were,
   A. Before the great week, where we may note,
     a. The two days spent out of Judea, while Lazarus was
          sick and died.......................................... xi, 1-6
     b. The journey into Judea; the raising of Lazarus;
          the advice of Caiaphas; Jesus's abode in Ephraim;
          the order given by his adversaries........................ 7-57
     c. The sixth day, before the passover; the supper at Bethany; the
          ointment poured on Jesus............................. xii, 1-11
   B. In the great week, wherein was the third passover, occur,
     a. On the three former days, his royal entry into the city;
          the desire of the Greeks; the obstinacy of the Jews;
          the testimony given to Jesus from heaven................. 12-50
     b. On the fourth day, the washing the feet of the disciples;
          the discovery of the traitor,
          and his going out by night.......................... xiii, 1-30
     c. On the fifth day,
      1. His discourse
        1. Before the paschal supper.................................. 31
                                                          Chap. xiv, 1-31
        2. After it........................................ xv,  and xvi.
      2. His prayer........................................... xvii, 1-26
      3. The beginning of his passion,
        1. In the garden..................................... xviii, 1-11
        2. In Caiaphas's house..................................... 12-27
     d. On the sixth day,
      1. His passion under Pilate,
        1. In the palace of Pilate.................................... 28
                                                                xix, 1-16
        2. On the cross............................................ 17-30
      2. His death................................................. 30-37
      3. His burial................................................ 38-42
   C. After the great week,
     a. On the day of the resurrection.......................... xx, 1-25
     b. Eight days after........................................... 26-31
     c. After that
       1. He appears to his disciples at the sea of Tiberias... xxi, 1-14
       2. Orders Peter to feed his sheep and lambs................. 15-17
       3. Foretells the manner of Peter's death, and checks
           his curiosity about St John............................. 18-23
       4. The conclusion........................................... 24,25

Chapter I

1	In the beginning - (Referring to Gen 1:1, and Prov 8:23.) When all things began to be made by the Word: in the beginning of heaven and earth, and this whole frame of created beings, the Word existed, without any beginning. He was when all things began to be, whatsoever had a beginning. The Word - So termed Psa 33:6, and frequently by the seventy, and in the Chaldee paraphrase. So that St. John did not borrow this expression from Philo, or any heathen writer. He was not yet named Jesus, or Christ. He is the Word whom the Father begat or spoke from eternity; by whom the Father speaking, maketh all things; who speaketh the Father to us. We have, in John 1:18, both a real description of the Word, and the reason why he is so called. He is the only begotten Son of the Father, who is in the bosom of the Father, and hath declared him. And the Word was with God - Therefore distinct from God the Father. The word rendered with, denotes a perpetual tendency as it were of the Son to the Father, in unity of essence. He was with God alone; because nothing beside God had then any being. And the Word was God - Supreme, eternal, independent. There was no creature, in respect of which he could be styled God in a relative sense. Therefore he is styled so in the absolute sense. The Godhead of the Messiah being clearly revealed in the Old Testament, (Jer 23:7; Hos 1:6; Psa 23:1,) the other evangelists aim at this, to prove that Jesus, a true man, was the Messiah. But when, at length, some from hence began to doubt of his Godhead, then St. John expressly asserted it, and wrote in this book as it were a supplement to the Gospels, as in the Revelation to the prophets.
2	The same was in the beginning with God - This verse repeats and contracts into one the three points mentioned before. As if he had said, This Word, who was God, was in the beginning, and was with God.
3	All things beside God were made, and all things which were made, were made by the Word. In Joh 1:1,2 is described the state of things before the creation: Joh 1:3, In the creation: Joh 1:4, In the time of man's innocency: Joh 1:5, In the time of man's corruption.
4	In him was life - He was the foundation of life to every living thing, as well as of being to all that is. And the life was the light of men - He who is essential life, and the giver of life to all that liveth, was also the light of men; the fountain of wisdom, holiness, and happiness, to man in his original state.
5	And the light shineth in darkness - Shines even on fallen man; but the darkness - Dark, sinful man, perceiveth it not.
6	There was a man - The evangelist now proceeds to him who testified of the light, which he had spoken of in the five preceding verses.
7	The same came for (that is, in order to give) a testimony - The evangelist, with the most strong and tender affection, interweaves his own testimony with that of John, by noble digressions, wherein he explains the office of the Baptist; partly premises and partly subjoins a farther explication to his short sentences. What St. Matthew, Mark, and Luke term the Gospel, in respect of the promise going before, St. John usually terms the testimony, intimating the certain knowledge of the relator; to testify of the light - Of Christ.
9	Who lighteth every man - By what is vulgarly termed natural conscience, pointing out at least the general lines of good and evil. And this light, if man did not hinder, would shine more and more to the perfect day.
10	He was in the world - Even from the creation.
11	He came - In the fulness of time, to his own - Country, city, temple: And his own - People, received him not.
12	But as many as received him - Jews or Gentiles; that believe on his name - That is, on him. The moment they believe, they are sons; and because they are sons, God sendeth forth the Spirit of his Son into their hearts, crying, Abba, Father.
13	Who were born - Who became the sons of God, not of blood - Not by descent from Abraham, nor by the will of the flesh - By natural generation, nor by the will of man - Adopting them, but of God - By his Spirit.
14	Flesh sometimes signifies corrupt nature; sometimes the body; sometimes, as here, the whole man. We beheld his glory - We his apostles, particularly Peter, James, and John, Luke 9:32. Grace and truth - We are all by nature liars and children of wrath, to whom both grace and truth are unknown. But we are made partakers of them, when we are accepted through the Beloved. The whole verse might be paraphrased thus: And in order to raise us to this dignity and happiness, the eternal Word, by a most amazing condescension, was made flesh, united himself to our miserable nature, with all its innocent infirmities. And he did not make us a transient visit, but tabernacled among us on earth, displaying his glory in a more eminent manner, than even of old in the tabernacle of Moses. And we who are now recording these things beheld his glory with so strict an attention, that we can testify, it was in every respect such a glory as became the only begotten of the Father. For it shone forth not only in his transfiguration, and in his continual miracles, but in all his tempers, ministrations, and conduct through the whole series of his life. In all he appeared full of grace and truth: he was himself most benevolent and upright; made those ample discoveries of pardon to sinners, which the Mosaic dispensation could not do: and really exhibited the most substantial blessings, whereas that was but a shadow of good things to come.
15	John cried - With joy and confidence; This is he of whom I said - John had said this before our Lord's baptism, although he then knew him not in person: he knew him first at his baptism, and afterward cried, This is he of whom I said. &c. He is preferred before me - in his office: for he was before me - in his nature.
16	And - Here the apostle confirms the Baptist's words: as if he had said, He is indeed preferred before thee: so we have experienced: We all - That believe: have received - All that we enjoy out of his fulness: and in the particular, grace upon grace - One blessing upon another, immeasurable grace and love.
17	The law - Working wrath and containing shadows: was given - No philosopher, poet, or orator, ever chose his words so accurately as St. John. The law, saith he, was given by Moses: grace was by Jesus Christ. Observe the reason for placing each word thus: The law of Moses was not his own. The grace of Christ was. His grace was opposite to the wrath, his truth to the shadowy ceremonies of the law. Jesus - St. John having once mentioned the incarnation {Joh 1:14,) no more uses that name, the Word, in all his book.
18	No man hath seen God - With bodily eyes: yet believers see him with the eye of faith. Who is in the bosom of the Father - The expression denotes the highest unity, and the most intimate knowledge.
19	The Jews - Probably the great council sent.
20	I am not the Christ - For many supposed he was.
21	Art thou Elijah? - He was not that Elijah (the Tishbite) of whom they spoke. Art thou the prophet - Of whom Moses speaks, Deut 18:15.
23	He said - I am that forerunner of Christ of whom Isaiah speaks. I am the voice - As if he had said, Far from being Christ, or even Elijah, I am nothing but a voice: a sound that so soon as it has expressed the thought of which it is the sign, dies into air, and is known no more. Isa 40:3.
24	They who were sent were of the Pharisees - Who were peculiarly tenacious of old customs, and jealous of any innovation (except those brought in by their own scribes) unless the innovator had unquestionable proofs of Divine authority.
25	They asked him, Why baptizest thou then? - Without any commission from the sanhedrim? And not only heathens (who were always baptized before they were admitted to circumcision) but Jews also?
26	John answered, I baptize - To prepare for the Messiah; and indeed to show that Jews, as well as Gentiles, must be proselytes to Christ, and that these as well as those stand in need of being washed from their sins.
28	Where John was baptizing - That is, used to baptize.
29	He seeth Jesus coming and saith, Behold the Lamb - Innocent; to be offered up; prophesied of by Isaiah, Isa 53:7, typified by the paschal lamb, and by the daily sacrifice: The Lamb of God - Whom God gave, approves, accepts of; who taketh away - Atoneth for; the sin - That is, all the sins: of the world - Of all mankind. Sin and the world are of equal extent.
31	I knew him not - Till he came to be baptized. How surprising is this; considering how nearly they were related, and how remarkable the conception and birth of both had been. But there was a peculiar providence visible in our Saviour's living, from his infancy to his baptism, at Nazareth: John all the time living the life of a hermit in the deserts of Judea, Luke 1:80, ninety or more miles from Nazareth: hereby that acquaintance was prevented which might have made John's testimony of Christ suspected.
34	I saw it - That is, the Spirit so descending and abiding on him. And testified - From that time.
37	They followed Jesus - They walked after him, but had not the courage to speak to him.
41	He first findeth his own brother Simon - Probably both of them sought him: Which is, being interpreted, the Christ - This the evangelist adds, as likewise those words in John 1:38, that is, being interpreted, Master.
42	Jesus said, Thou art Simon, the son of Jonah - As none had told our Lord these names, this could not but strike Peter. Cephas, which is Peter - Moaning the same in Syriac which Peter does in Greek, namely, a rock.
45	Jesus of Nazareth - So Philip thought, not knowing he was born in Bethlehem. Nathanael was probably the same with Bartholomew, that is, the son of Tholomew. St. Matthew joins Bartholomew with Philip, Mt 10:3, and St. John places Nathanael in the midst of the apostles, immediately after Thomas, John 21:2, just as Bartholomew is placed, Acts 1:13.
46	Can any good thing come out of Nazareth? - How cautiously should we guard against popular prejudices? When these had once possessed so honest a heart as that of Nathanael, they led him to suspect the blessed Jesus himself for an impostor, because he had been brought up at Nazareth. But his integrity prevailed over that foolish bias, and laid him open to the force of evidence, which a candid inquirer will always be glad to admit, even when it brings the most unexpected discoveries. Can any good thing - That is, have we ground from Scripture to expect the Messiah, or any eminent prophet from Nazareth? Philip saith, Come and see - The same answer which he had received himself from our Lord the day before.
48	Under the fig tree I saw thee - Perhaps at prayer.
49	Nathanael answered - Happy are they that are ready to believe, swift to receive the truth and grace of God. Thou art the Son of God - So he acknowledges now more than he had heard from Philip: The Son of God, the king of Israel - A confession both of the person and office of Christ.
51	Hereafter ye shall see - All of these, as well as thou, who believe on me now in my state of humiliation, shall hereafter see me come in my glory, and all the angels of God with me. This seems the most natural sense of the words, though they may also refer to his ascension.

Chapter II

1	And the third day - After he had said this. In Cana of Galilee - There were two other towns of the same name, one in the tribe of Ephraim, the other in Caelosyria.
2	Jesus and his disciples were invited to the marriage - Christ does not take away human society, but sanctifies it. Water might have quenched thirst; yet our Lord allows wine; especially at a festival solemnity. Such was his facility in drawing his disciples at first, who were afterward to go through rougher ways.
3	And wine falling short - How many days the solemnity had lasted, and on which day our Lord came, or how many disciples might follow him, does not appear. His mother saith to him, They have not wine - Either she might mean, supply them by miracle; or, Go away, that others may go also, before the want appears.
4	Jesus saith to her, Woman - So our Lord speaks also, John 19:26. It is probable this was the constant appellation which he used to her. He regarded his Father above all, not knowing even his mother after the flesh. What is it to me and thee? A mild reproof of her inordinate concern and untimely interposal. Mine hour is not yet come - The time of my working this miracle, or of my going away. May we not learn hence, if his mother was rebuked for attempting to direct him in the days of his flesh, how absurd it is to address her as if she had a right to command him, on the throne of his glory? Likewise how indecent it is for us to direct his supreme wisdom, as to the time or manner in which he shall appear for us in any of the exigencies of life!
5	His mother saith to the servants - Gathering from his answer he was about to do something extraordinary.
6	The purifying of the Jews - Who purified themselves by frequent washings particularly before eating.
9	The governor of the feast - The bridegroom generally procured some friend to order all things at the entertainment.
10	And saith - St. John barely relates the words he spoke, which does not imply his approving them. When they have well drunk - does not mean any more than toward the close of the entertainment.
11	And his disciples believed - More steadfastly.
14	Oxen, and sheep, and doves - Used for sacrifice: And the changers of money - Those who changed foreign money for that which was current at Jerusalem, for the convenience of them that came from distant countries.
15	Having made a scourge of rushes - (Which were strewed on the ground,) he drove all out of the temple, (that is, the court of it,) both the sheep and the oxen - Though it does not appear that he struck even them; and much less, any of the men. But a terror from God, it is evident, fell upon them.
17	Psa 69:9.
18	Then answered the Jews - Either some of those whom he had just driven out, or their friends: What sign showest thou? - So they require a miracle, to confirm a miracle!
19	This temple - Doubtless pointing, while he spoke, to his body, the temple and habitation of the Godhead.
20	Forty and six years - Just so many years before the time of this conversation, Herod the Great had begun his most magnificent reparation of the temple, (one part after another,) which he continued all his life, and which was now going on, and was continued thirty - six years longer, till within six or seven years of the destruction of the state, city, and temple by the Romans.
22	They believed the scripture, and the word which Jesus had said - Concerning his resurrection.
23	Many believed - That he was a teacher sent from God.
24	He did not trust himself to them - Let us learn hence not rashly to put ourselves into the power of others. Let us study a wise and happy medium between universal suspiciousness and that easiness which would make us the property of every pretender to kindness and respect.
25	He - To whom all things are naked, knew what was in man - Namely, a desperately deceitful heart.

Chapter III

1	A ruler - One of the great council.
2	The same came - Through desire; but by night - Through shame: We know - Even we rulers and Pharisees.
3	Jesus answered - That knowledge will not avail thee unless thou be born again - Otherwise thou canst not see, that is, experience and enjoy, either the inward or the glorious kingdom of God. In this solemn discourse our Lord shows, that no external profession, no ceremonial ordinances or privileges of birth, could entitle any to the blessings of the Messiah's kingdom: that an entire change of heart as well as of life was necessary for that purpose: that this could only be wrought in man by the almighty power of God: that every man born into the world was by nature in a state of sin, condemnation, and misery: that the free mercy of God had given his Son to deliver them from it, and to raise them to a blessed immortality: that all mankind, Gentiles as well as Jews, might share in these benefits, procured by his being lifted up on the cross, and to be received by faith in him: but that if they rejected him, their eternal, aggravated condemnation, would be the certain consequence. Except a man be born again - If our Lord by being born again means only reformation of life, instead of making any new discovery, he has only thrown a great deal of obscurity on what was before plain and obvious.
4	When he is old - As Nicodemus himself was.
5	Except a man be born of water and of the Spirit - Except he experience that great inward change by the Spirit, and be baptized (wherever baptism can be had) as the outward sign and means of it.
6	That which is born of the flesh is flesh - Mere flesh, void of the Spirit, yea, at enmity with it; And that which is born of the Spirit is spirit - Is spiritual, heavenly, divine, like its Author.
7	Ye must be born again - To be born again, is to be inwardly changed from all sinfulness to all holiness. It is fitly so called, because as great a change then passes on the soul as passes on the body when it is born into the world.
8	The wind bloweth - According to its own nature, not thy will, and thou hearest the sound thereof - Thou art sure it doth blow, but canst not explain the particular manner of its acting. So is every one that is born of the Spirit - The fact is plain, the manner of his operations inexplicable.
11	We speak what we know - I and all that believe in me.
12	Earthly things - Things done on earth; such as the new birth, and the present privileges of the children of God. Heavenly things - Such as the eternity of the Son, and the unity of the Father, Son, and Spirit.
13	For no one - For here you must rely on my single testimony, whereas there you have a cloud of witnesses: Hath gone up to heaven, but he that came down from heaven. Who is in heaven - Therefore he is omnipresent; else he could not be in heaven and on earth at once. This is a plain instance of what is usually termed the communication of properties between the Divine and human nature; whereby what is proper to the Divine nature is spoken concerning the human, and what is proper to the human is, as here, spoken of the Divine.
14	And as Moses - And even this single witness will soon be taken from you; yea, and in a most ignominious manner. Num 21:8,9.
15	That whosoever - He must be lifted up, that hereby he may purchase salvation for all believers: all those who look to him by faith recover spiritual health, even as all that looked at that serpent recovered bodily health.
16	Yea, and this was the very design of God's love in sending him into the world. Whosoever believeth on him - With that faith which worketh by love, and hold fast the beginning of his confidence steadfast to the end. God so loved the world - That is, all men under heaven; even those that despise his love, and will for that cause finally perish. Otherwise not to believe would be no sin to them. For what should they believe? Ought they to believe that Christ was given for them? Then he was given for them. He gave his only Son - Truly and seriously. And the Son of God gave himself, Gal 4:4, truly and seriously.
17	God sent not his Son into the world to condemn the world - Although many accuse him of it.
18	He that believeth on him is not condemned - Is acquitted, is justified before God. The name of the only - begotten Son of God - The name of a person is often put for the person himself. But perhaps it is farther intimated in that expression, that the person spoken of is great and magnificent. And therefore it is generally used to express either God the Father or the Son.
19	This is the condemnation - That is, the cause of it. So God is clear.
21	He that practiseth the truth (that is, true religion) cometh to the light - So even Nicodemus, afterward did. Are wrought in God - That is, in the light, power, and love of God.
22	Jesus went - From the capital city, Jerusalem, into the land of Judea - That is, into the country. There he baptized - Not himself; but his disciples by his order, John 4:2.
23	John also was baptizing - He did not repel them that offered, but he more willingly referred them to Jesus.
25	The Jews - Those men of Judea, who now went to be baptized by Jesus; and John's disciples, who were mostly of Galilee: about purifying - That is, baptism. They disputed, which they should be baptized by.
27	A man can receive nothing - Neither he nor I. Neither could he do this, unless God had sent him: nor can I receive the title of Christ, or any honour comparable to that which he hath received from heaven. They seem to have spoken with jealousy and resentment; John answers with sweet composure of spirit.
29	He that hath the bride is the bridegroom - He whom the bride follows. But all men now come to Jesus. Hence it is plain he is the bridegroom. The friend who heareth him - Talk with the bride; rejoiceth greatly - So far from envying or resenting it.
30	He must increase, but I must decrease - So they who are now, like John, burning and shining lights, must (if not suddenly eclipsed) like him gradually decrease, while others are increasing about them; as they in their turns grew up, amidst the decays of the former generation. Let us know how to set, as well as how to rise; and let it comfort our declining days to trace, in those who are likely to succeed us in our work, the openings of yet greater usefulness.
31	It is not improbable, that what is added, to the end of the chapter, are the words of the evangelist, not the Baptist. He that is of the earth - A mere man; of earthly original, has a spirit and speech answerable to it.
32	No man - None comparatively, exceeding few; receiveth his testimony - With true faith.
33	Hath set to his seal - It was customary among the Jews for the witness to set his seal to the testimony he had given. That God is true - Whose words the Messiah speaks.
34	God giveth not him the Spirit by measure - As he did to the prophets, but immeasurably. Hence he speaketh the words of God in the most perfect manner.
36	He that believeth on the Son hath everlasting life - He hath it already. For he loves God. And love is the essence of heaven. He that obeyeth not - A consequence of not believing.

Chapter IV

1	The Lord knew - Though none informed him of it.
3	He left Judea - To shun the effects of their resentment.
4	And he must needs go through Samaria - The road lying directly through it.
5	Sychar - Formerly called Sichem or Shechem. Jacob gave - On his death bed, Gen 48:22.
6	Jesus sat down - Weary as he was. It was the sixth hour - Noon; the heat of the day.
7	Give me to drink - In this one conversation he brought her to that knowledge which the apostles were so long in attaining.
8	For his disciples were gone - Else he needed not have asked her.
9	How dost thou - Her open simplicity appears from her very first words. The Jews have no dealings - None by way of friendship. They would receive no kind of favour from them.
10	If thou hadst known the gift - The living water; and who it is - He who alone is able to give it: thou wouldst have asked of him - On those words the stress lies. Water - In like manner he draws the allegory from bread, John 6:27, and from light, 8:12; the first, the most simple, necessary, common, and salutary things in nature. Living water - The Spirit and its fruits. But she might the more easily mistake his meaning, because living water was a common phrase among the Jews for spring water.
12	Our father Jacob - So they fancied he was; whereas they were, in truth, a mixture of many nations, placed there by the king of Assyria, in the room of the Israelites whom he had carried away captive, 2Kings 17:24. Who gave us the well - In Joseph their supposed forefather: and drank thereof - So even he had no better water than this.
14	Will never thirst - Will never (provided he continue to drink thereof) be miserable, dissatisfied, without refreshment. If ever that thirst returns, it will be the fault of the man, not the water. But the water that I shall give him - The spirit of faith working by love, shall become in him - An inward living principle, a fountain - Not barely a well, which is soon exhausted, springing up into everlasting life - Which is a confluence, or rather an ocean of streams arising from this fountain.
15	That I thirst not - She takes him still in a gross sense.
16	Jesus saith to her - He now clears the way that he might give her a better kind of water than she asked for. Go, call thy husband - He strikes directly at her bosom sin.
17	Thou hast well said - We may observe in all our Lord's discourses the utmost weightiness, and yet the utmost courtesy.
18	Thou hast had five husbands - Whether they were all dead or not, her own conscience now awakened would tell her.
19	Sir, I perceive - So soon was her heart touched.
20	The instant she perceived this, she proposes what she thought the most important of all questions. This mountain - Pointing to Mount Gerizim. Sanballat, by the permission of Alexander the Great, had built a temple upon Mount Gerizim, for Manasseh, who for marrying Sanballat's daughter had been expelled from the priesthood and from Jerusalem, Neh 13:28. This was the place where the Samaritans used to worship in opposition to Jerusalem. And it was so near Sychar, that a man's voice might be heard from the one to the other. Our fathers worshipped - This plainly refers to Abraham and Jacob (from whom the Samaritans pretended to deduce their genealogy) who erected altars in this place: Gen 12:6,7, and Gen 33:18,20. And possibly to the whole congregation, who were directed when they came into the land of Canaan to put the blessing upon Mount Gerizim, Deut 11:29. Ye Jews say, In Jerusalem is the place - Namely, the temple.
21	Believe me - Our Lord uses this expression in this manner but once; and that to a Samaritan. To his own people, the Jews, his usual language is, I say unto you. The hour cometh when ye - Both Samaritans and Jews, shall worship neither in this mountain, nor at Jerusalem - As preferable to any other place. True worship shall be no longer confined to any one place or nation.
22	Ye worship ye know not what - Ye Samaritans are ignorant, not only of the place, but of the very object of worship. Indeed, they feared the Lord after a fashion; but at the same time served their own gods, 2Kings 17:33. Salvation is from the Jews - So spake all the prophets, that the Saviour should arise out of the Jewish nation: and that from thence the knowledge of him should spread to all nations under heaven.
23	The true worshippers shall worship the Father - Not here or there only, but at all times and in all places.
24	God is a Spirit - Not only remote from the body, and all the properties of it, but likewise full of all spiritual perfections, power, wisdom, love, holiness. And our worship should be suitable to his nature. We should worship him with the truly spiritual worship of faith, love, and holiness, animating all our tempers, thoughts, words, and actions.
25	The woman saith - With joy for what she had already learned, and desire of fuller instruction.
26	Jesus saith - Hasting to satisfy her desire before his disciples came. l am He - Our Lord did not speak this so plainly to the Jews who were so full of the Messiah's temporal kingdom. If he had, many would doubtless have taken up arms in his favour, and others have accused him to the Roman governor. Yet he did in effect declare the thing, though he denied the particular title. For in a multitude of places he represented himself, both as the Son of man, and as the Son of God: both which expressions were generally understood by the Jews as peculiarly applicable to the Messiah.
27	His disciples marvelled that he talked with a woman - Which the Jewish rabbis reckoned scandalous for a man of distinction to do. They marvelled likewise at his talking with a woman of that nation, which was so peculiarly hateful to the Jews. Yet none said - To the woman, What seekest thou? - Or to Christ, Why talkest thou with her?
28	The woman left her water pot - Forgetting smaller things.
29	A man who told me all things that ever I did - Our Lord had told her but a few things. But his words awakened her conscience, which soon told her all the rest. Is not this the Christ? - She does not doubt of it herself, but incites them to make the inquiry.
31	In the meantime - Before the people came.
34	My meat - That which satisfies the strongest appetite of my soul.
35	The fields are white already - As if he had said, The spiritual harvest is ripe already. The Samaritans, ripe for the Gospel, covered the ground round about them.
36	He that reapeth - Whoever saves souls, receiveth wages - A peculiar blessing to himself, and gathereth fruit - Many souls: that he that soweth - Christ the great sower of the seed, and he that reapeth may rejoice together - In heaven.
37	That saying - A common proverb; One soweth - The prophets and Christ; another reapeth - The apostles and succeeding ministers.
38	I - he Lord of the whole harvest, have sent you - He had employed them already in baptizing, John 4:2.
42	We know that this is the Saviour of the world - And not of the Jews only.
43	He went into Galilee - That is, into the country of Galilee: but not to Nazareth. It was at that town only that he had no honour. Therefore he went to other towns.
44	Matt 13:57.
47	To come down - For Cana stood much higher than Capernaum.
48	Unless ye see signs and wonders - Although the Samaritans believed without them.
52	He asked the hour when he amended - The more exactly the works of God are considered, the more faith is increased.

Chapter V

1	A feast - Pentecost.
2	There is in Jerusalem - Hence it appears, that St. John wrote his Gospel before Jerusalem was destroyed: it is supposed about thirty years after the ascension. Having five porticos - Built for the use of the sick. Probably the basin had five sides! Bethesda signifies the house of mercy.
4	An angel - Yet many undoubtedly thought the whole thing to be purely natural. At certain times - Perhaps at a certain hour of the day, during this paschal week, went down - The Greek word implies that he had ceased going down, before the time of St. John's writing this. God might design this to raise expectation of the acceptable time approaching, to add a greater lustre to his Son's miracles, and to show that his ancient people were not entirely forgotten of him. The first - Whereas the Son of God healed every day not one only, but whole multitudes that resorted to him.
7	The sick man answered - Giving the reason why he was not made whole, notwithstanding his desire.
14	Sin no more - It seems his former illness was the effect or punishment of sin.
15	The man went and told the Jews, that it was Jesus who had made him whole - One might have expected, that when he had published the name of his benefactor, crowds would have thronged about Jesus, to have heard the words of his mouth, and to have received the blessings of the Gospel. Instead of this, they surround him with a hostile intent: they even conspire against his life, and for an imagined transgression in point of ceremony, would have put out this light of Israel. Let us not wonder then, if our good be evil spoken of: if even candour, benevolence, and usefulness, do not disarm the enmity of those who have been taught to prefer sacrifice to mercy; and who, disrelishing the genuine Gospel, naturally seek to slander and persecute the professors, but especially the defenders of it.
17	My Father worketh until now, and I work - From the creation till now he hath been working without intermission. I do likewise. This is the proposition which is explained John 5:19 - 30, confirmed and vindicated in John 5:31 and following verses.
18	His own Father - The Greek word means his own Father in such a sense as no creature can speak. Making himself equal with God - It is evident all the hearers so understood him, and that our Lord never contradicted, but confirmed it.
19	The Son can do nothing of himself - This is not his imperfection, but his glory, resulting from his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible, that the Son should judge, will, testify, or teach any thing without the Father, John 5:30, &c; John 6:38; John 7:16; or that he should be known or believed on, separately from the Father. And he here defends his doing good every day, without intermission, by the example of his Father, from which he cannot depart: these doth the Son likewise - All these, and only these; seeing he and the Father are one.
20	The Father showeth him all things that himself doth - A proof of the most intimate unity. And he will show him - By doing them. At the same time (not at different times) the Father showeth and doth, and the Son seeth and doth. Greater works - Jesus oftener terms them works, than signs or wonders, because they were not wonders in his eyes. Ye will marvel - So they did, when he raised Lazarus.
21	For - He declares which are those greater works, raising the dead, and judging the world. The power of quickening whom he will follows from the power of judging. These two, quickening and judging, are proposed John 5:21,22. The acquittal of believers, which presupposes judgment, is treated of John 5:24; the quickening some of the dead, John 5:25; and the general resurrection, John 5:28.
22	For neither doth the Father judge - Not without the Son: but he doth judge by that man whom he hath ordained, Acts 17:31.
23	That all men may honour the Son, even as they honour the Father - Either willingly, and so escaping condemnation, by faith: or unwillingly, when feeling the wrath of the Judge. This demonstrates the EQUALITY of the Son with the Father. If our Lord were God only by office or investiture, and not in the unity of the Divine essence, and in all respects equal in Godhead with the Father, he could not be honoured even as, that is, with the same honour that they honoured the Father. He that honoureth not the Son - With the same equal honour, greatly dishonoureth the Father that sent him.
24	And cometh not into condemnation - Unless he make shipwreck of the faith.
25	The dead shall hear the voice of the Son of God - So did Jairus's daughter, the widow's son, Lazarus.
26	He hath given to the Son - By eternal generation, to have life in himself - Absolute, independent.
27	Because he is the Son of man - He is appointed to judge mankind because he was made man.
28	The time is coming - When not two or three, but all shall rise.
29	The resurrection of life - That resurrection which leads to life everlasting.
30	I can do nothing of myself - It is impossible I should do any thing separately from my Father. As I hear - Of the Father, and see, so I judge and do; A because I am essentially united to him. See Joh 5:19.
31	If I testify of myself - That is, if I alone, (which indeed is impossible,) my testimony is not valid.
32	There is another - The Father, John 5:37, and I know that, even in your judgment, his testimony in beyond exception.
33	He bare testimony - That I am the Christ.
34	But I have no need to receive, &c. But these things - Concerning John, whom ye yourselves reverence, I say, that ye may be saved - So really and seriously did he will their salvation. Yet they were not saved. Most, if not all of them, died in their sins.
35	He was a burning and a shining light - Inwardly burning with love and zeal, outwardly shining in all holiness. And even ye were willing for a season - A short time only.
37	He hath testified of me - Namely at my baptism. I speak not of my supposed father Joseph. Ye are utter strangers to him of whom I speak.
38	Ye have not his word - All who believe have the word of the Father (the same with the word of the Son) abiding in them, that is, deeply ingrafted in their hearts.
39	Search the Scriptures - A plain command to all men. In them ye are assured ye have eternal life - Ye know they show you the way to eternal life. And these very Scriptures testify of me.
40	Yet ye will not come unto me - As they direct you.
41	I receive not honour from men - I need it not. I seek it not from you for my own sake.
42	But I know you - With this ray he pierces the hearts of the hearers. And this doubtless he spake with the tenderest compassion.
43	If another shall come - Any false Christ.
44	While ye receive honour - That is, while ye seek the praise of men rather than the praise of God. At the feast of pentecost, kept in commemoration of the giving the law from Mount Sinai, their sermons used to be full of the praises of the law, and of the people to whom it was given. How mortifying then must the following words of our Lord be to them, while they were thus exulting in Moses and his law!
45	There is one that accuseth you - By his writings.
46	He wrote of me - Every where; in all his writings; particularly Deut 18:15,18.

Chapter VI

1	After these things - The history of between ten and eleven months is to be supplied here from the other evangelists. Mt 14:13; Mr 6:32; Lu 9:10.
3	Jesus went up - Before the people overtook him.
5	Jesus saith to Philip - Perhaps he had the care of providing victuals for the family of the apostles.
15	He retired to the mountain alone - Having ordered his disciples to cross over the lake.
16	Mt 14:22; Mr 6:45.
22	Who had stood on the other side - They were forced to stay a while, because there were then no other vessels; and they stayed the less unwillingly, because they saw that Jesus was not embarked.
26	Our Lord does not satisfy their curiosity, but corrects the wrong motive they had in seeking him: because ye did eat - Merely for temporal advantage. Hitherto Christ had been gathering hearers: he now begins to try their sincerity, by a figurative discourse concerning his passion, and the fruit of it, to be received by faith.
27	Labour not for the meat which perisheth - For bodily food: not for that only not chiefly: not at all, but in subordination to grace, faith, love, the meat which endureth to everlasting life. Labour, work for this; for everlasting life. So our Lord expressly commands, work for life, as well as from life: from a principle of faith and love. Him hath the Father sealed - By this very miracle, as well as by his whole testimony concerning him. See Joh 3:33. Sealing is a mark of the authenticity of a writing.
28	The works of God - Works pleasing to God.
29	This is the work of God - The work most pleasing to God, and the foundation of all others: that ye believe - He expresses it first properly, afterward figuratively.
30	What sign dost thou? - Amazing, after what they had just seen!
31	Our fathers ate manna - This sign Moses gave them. He gave them bread from heaven - From the lower sublunary heaven; to which Jesus opposes the highest heaven: in which sense he says seven times, John 6:32,33,38,50,58,62, that he himself came down from heaven.
32	Moses gave you not bread from heaven - It was not Moses who gave the manna to your fathers; but my Father who now giveth the true bread from heaven. Psa 78:24.
33	He that - giveth life to the world - Not (like the manna) to one people only: and that from generation to generation. Our Lord does not yet say, I am that bread; else the Jews would not have given him so respectful an answer, John 6:34.
34	Give us this bread - Meaning it still, in a literal sense: yet they seem now to be not far from believing.
35	I am the bread of life - Having and giving life: he that cometh - he that believeth - Equivalent expressions: shall never hunger, thirst - Shall be satisfied, happy, for ever.
36	I have told you - Namely, John 6:26.
37	All that the Father giveth me - All that feel themselves lost, and follow the drawings of the Father, he in a peculiar manner giveth to the Son: will come to me - By faith. And him that thus cometh to me, I will in nowise cast out - I will give him pardon, holiness, and heaven, if he endure to the end - to rejoice in his light.
39	Of all which he hath already given me - See Joh 17:6,12. If they endure to the end. But Judas did not.
40	Here is the sum of the three foregoing verses. This is the will of him that sent me - This is the whole of what I have said: this is the eternal, unchangeable will of God. Every one who truly believeth, shall have everlasting life. Every one that seeth and believeth - The Jews saw, and yet believed not. And I will raise him up - As this is the will of him that sent me, I will perform it effectually.
44	Christ having checked their murmuring, continues what he was saying, John 6:40. No man comes to me, unless my Father draw him - No man can believe in Christ, unless God give him power: he draws us first, by good desires. Not by compulsion, not by laying the will under any necessity; but by the strong and sweet, yet still resistible, motions of his heavenly grace.
45	Every man that hath heard - The secret voice of God, he, and he only believeth. Isa 54:13.
46	Not that any one - Must expect him to appear in a visible shape. He who is from or with God - In a more eminent manner than any creature.
50	Not die - Not spiritually; not eternally.
51	If any eat of this bread - That is, believe in me: he shall live for ever - In other words, he that believeth to the end shall be saved. My flesh which I will give you - This whole discourse concerning his flesh and blood refers directly to his passion, and but remotely, if at all, to the Lord's Supper.
52	Observe the degrees: the Jews are tried here; the disciples, John 6:60 - 66, the apostles, John 6:67.
53	Unless ye eat the flesh of the Son of man - Spiritually: unless ye draw continual virtue from him by faith. Eating his flesh is only another expression for believing.
55	Meat - drink indeed - With which the soul of a believer is as truly fed, as his body with meat and drink.
57	I live by the Father - Being one with him. He shall live by me - Being one with me. Amazing union!
58	This is - That is, I am the bread - Which is not like the manna your fathers ate, who died notwithstanding.
60	This is a hard saying - Hard to the children of the world, but sweet to the children of God. Scarce ever did our Lord speak more sublimely, even to the apostles in private. Who can hear - Endure it?
62	What if ye shall see the Son of man ascend where he was before? - How much more incredible will it then appear to you, that he should give you his flesh to eat?
63	It is the Spirit - The spiritual meaning of these words, by which God giveth life. The flesh - The bare, carnal, literal meaning, profiteth nothing. The words which I have spoken, they are spirit - Are to be taken in a spiritual sense and, when they are so understood, they are life - That is, a means of spiritual life to the hearers.
64	But there are some of you who believe not - And so receive no life by them, because you take them in a gross literal sense. For Jesus knew from the beginning - Of his ministry: who would betray him - Therefore it is plain, God does foresee future contingencies: "But his foreknowledge causes not the fault, Which had no less proved certain unforeknown."
65	Unless it be given - And it is given to those only who will receive it on God's own terms.
66	From this time many of his disciples went back - So our Lord now began to purge his floor: the proud and careless were driven away, and those remained who were meet for the Master's use.
68	Thou hast the words of eternal life - Thou, and thou alone, speakest the words which show the way to life everlasting.
69	And we - Who have been with thee from the beginning, whatever others do, have known - Are absolutely assured, that thou art the Christ.
70	Jesus answered the - And yet even ye have not all acted suitable to this knowledge. Have I not chosen or elected you twelve? - But they might fall even from that election. Yet one of you - On this gracious warning, Judas ought to have repented; is a devil - Is now influenced by one.

Chapter VII

1	After these things Jesus walked in Galilee - That is, continued there, for some months after the second passover. For he would not walk - Continue in Judea; because the Jews - Those of them who did not believe; and in particular the chief priests, scribes, and Pharisees, sought an opportunity to kill him.
2	The feast of tabernacles - The time, manner, and reason of this feast may be seen, Lev 23:34, &c.
3	His brethren - So called according to the Jewish way of speaking. They were his cousins, the sons of his mother's sister. Depart hence - From this obscure place.
4	For no man doth any thing - Of this kind, in secret; but rather desireth to be of public use. If thou really dost these things - These miracles which are reported; show thyself to the world - To all men.
6	Jesus saith, Your time is always ready - This or any time will suit you.
7	The world cannot hate you - Because ye are of the world. But me it hateth - And all that bear the same testimony.
10	He also went up to the feast - This was his last journey but one to Jerusalem. The next time he went up he suffered.
11	The Jews - The men of Judea, particularly of Jerusalem.
12	There was much murmuring among the multitude - Much whispering; many private debates with each other, among those who were come from distant parts.
13	However no man spake openly of him - Not in favour of him: for fear of the Jews - Those that were in authority.
14	Now at the middle of the feast - Which lasted eight days. It is probable this was on the Sabbath day. Jesus went up into the temple - Directly, without stopping any where else.
15	How does this man know letters, having never learned? - How comes he to be so well acquainted with sacred literature as to be able thus to expound the Scripture, with such propriety and gracefulness, seeing he has never learned this, at any place of education?
16	My doctrine is not mine - Acquired by any labour of learning; but his that sent me - Immediately infused by him.
17	If any man be willing to do his will, he shall know of the doctrine, whether it be of God - This is a universal rule, with regard to all persons and doctrines. He that is thoroughly willing to do it, shall certainly know what the will of God is.
18	There is no unrighteousness in him - No deceit or falsehood.
19	But ye are unrighteous; for ye violate the very law which ye profess so much zeal for.
20	The people answered, Thou hast a devil - A lying spirit. Who seeketh to kill thee? - These, coming from distant parts, probably did not know the design of the priests and rulers.
21	I did - At the pool of Bethesda: one work - Out of many: and ye all marvelled at it - Are amazed, because I did it on the Sabbath day.
22	Moses gave you circumcision - The sense is, because Moses enjoined you circumcision (though indeed it was far more ancient than him) you think it no harm to circumcise a man on the Sabbath: and are ye angry at me (which anger had now continued sixteen months) for doing so much greater a good, for healing a man, body and soul, on the Sabbath?
27	When Christ cometh, none knoweth whence he is - This Jewish tradition was true, with regard to his Divine nature: in that respect none could declare his generation. But it was not true with regard to his human nature, for both his family and the place of his birth were plainly foretold.
28	Then cried Jesus - With a loud and earnest voice. Do ye both know me, and know whence I am ? - Ye do indeed know whence I am as a man. But ye know not my Divine nature, nor that I am sent from God.
29	l am from him - By eternal generation: and he hath sent me - His mission follows from his generation. These two points answer those: Do ye know me? Do ye know whence I am?
30	His hour - The time of his suffering.
33	Then said Jesus - Continuing his discourse (from John 7:29) which they had interrupted.
34	Ye shall seek me - Whom ye now despise. These words are, as it were, the text which is commented upon in this and the following chapter. Where I am - Christ's so frequently saying while on earth, where I am, when he spake of his being in heaven, intimates his perpetual presence there in his Divine nature: though his going thither was a future thing, with regard to his human nature.
35	Will he go to the dispersed among the Greeks - The Jews scattered abroad in heathen nations, Greece particularly. Or, Will he teach the Greeks? - The heathens themselves.
37	On the last, the great day of the feast - On this day there was the greatest concourse of people, and they were then wont to fetch water from the fountain of Siloam, which the priests poured out on the great altar, singing one to an other, With joy shall ye draw water from the wells of salvation. On this day likewise they commemorated God's miraculously giving water out of the rock, and offered up solemn prayers for seasonable rains.
38	He that believeth - This answers to let him come to me. And whosoever doth come to him by faith, his inmost soul shall be filled with living water, with abundance of peace, joy, and love, which shall likewise flow from him to others. As the Scripture hath said - Not expressly in any one particular place. But here is a general reference to all those scriptures which speak of the effusion of the Spirit by the Messiah, under the similitude of pouring out water. Zec 14:8.
39	The Holy Ghost was not yet given - That is, those fruits of the Spirit were not yet given even to true believers, in that full measure.
40	The prophet - Whom we expect to be the forerunner of the Messiah.
42	From Bethlehem - And how could they forget that Jesus was born there? Had not Herod given them terrible reason to remember it? Micah 5:2.
48	Hath any of the rulers - Men of rank or eminence, or of the Pharisees - Men of learning or religion, believed on him?
49	But this populace, who know not the law - This ignorant rabble; are accursed - Are by that ignorance exposed to the curse of being thus seduced.
50	Nicodemus, he that came to him by night - Having now a little more courage, being one of them - Being present as a member of the great council, saith to them - Do not we ourselves act as if we knew not the law, if we pass sentence on a man before we hear him?
52	They answered - By personal reflection; the argument they could not answer, and therefore did not attempt it. Art thou also a Galilean? - One of his party? Out of Galilee ariseth no prophet - They could not but know the contrary. They knew Jonah arose out of Gethhepher; and Nahum from another village in Galilee. Yea, and Thisbe, the town of Elijah, the Tishbite, was in Galilee also. They might likewise have known that Jesus was not born in Galilee, but at Bethlehem, even from the public register there, and from the genealogies of the family of David. They were conscious this poor answer would not bear examination, and so took care to prevent a reply.
53	And every man went to his own house - So that short plain question of Nicodemus spoiled all their measures, and broke up the council! A word spoken in season, how good it is! Especially when God gives it his blessing.

Chapter VIII

5	Moses hath commanded us to stone such - If they spoke accurately, this must have been a woman, who, having been betrothed to a husband, had been guilty of this crime before the marriage was completed; for such only Moses commanded to be stoned. He commanded indeed that other adulteresses should be put to death; but the manner of death was not specified. Deut 22:23.
6	That they might have to accuse him - Either of usurping the office of a judge, if he condemned her, or of being an enemy to the law, if he acquitted her. Jesus stooping down, wrote with his finger on the ground - God wrote once in the Old Testament; Christ once in the New: perhaps the words which he afterward spoke, when they continued asking him. By this silent action, he, fixed their wandering, hurrying thoughts, in order to awaken their consciences: and, signified that he was not then come to condemn but to save the world.
7	He that is without sin - He that is not guilty: his own conscience being the judge) either of the same sin, or of some nearly resembling it; let him - as a witness, cast the first stone at her.
9	Beginning at the eldest - Or the elders. Jesus was left alone - By all those scribes and Pharisees who proposed the question. But many others remained, to whom our Lord directed his discourse presently after.
10	Hath no man condemned thee? - Hath no judicial sentence been passed upon thee?
11	Neither do I condemn thee - Neither do I take upon me to pass any such sentence. Let this deliverance lead thee to repentance.
12	He that followeth me shall in nowise walk in darkness - In ignorance, wickedness, misery: but shall have the light of life - He that closely, humbly, steadily follows me, shall have the Divine light continually shining upon him, diffusing over his soul knowledge, holiness, joy, till he is guided by it to life everlasting.
13	Thou testifiest of thyself; thy testimony is not valid - They retort upon our Lord his own words, John 5:31; if I testify of myself, my testimony is not valid. He had then added, There is another who testifieth of me. To the same effect he replies here, John 8:14, Though I testify of myself, yet my testimony is valid; for I am inseparably united to the Father. I know - And from firm and certain knowledge proceeds the most unexceptionable testimony: whence I came, and whither I go - To these two heads may be referred all the doctrine concerning Christ. The former is treated of John 8:16, &c, the latter John 8:21, &c. For I know whence I came - That is, For I came from God, both as God and as man. And I know it, though ye do not.
15	Ye judge after the flesh - As the flesh, that is, corrupt nature dictates. I judge no man - Not thus; not now; not at my first coming.
16	I am not alone - No more in judging, than in testifying: but I and the Father that sent me - His Father is in him, and he is in the Father, John 14:10,11; and so the Father is no more alone without the Son, than the Son is without the Father, Prov 8:22,23,30. His Father and he are not one and another God, but one God, (though distinct persons,) and so inseparable from each other. And though the Son came from the Father, to assume human nature, and perform his office as the Messiah upon earth, as God is sometimes said to come from heaven, for particular manifestations of himself; yet Christ did not leave the Father, nor the Father leave him, any more than God leaves heaven when he is said to come down to the earth.
17	Deut 19:15.
19	Then said they to him, Where is thy Father? Jesus answered - Showing the perverseness of their question; and teaching that they ought first to know the Son, if they would know the Father. Where the Father is - he shows, John 8:23. Meantime he plainly intimates that the Father and he were distinct persons, as they were two witnesses; and yet one in essence, as the knowledge of him includes the knowledge of the Father.
23	Ye are - Again he passes over their interruption, and proves what he advanced, John 8:21. Of them that are beneath - From the earth. I am of them that are above - Here he directly shows whence he came, even from heaven, and whither he goes.
24	If ye believe not that I AM - Here (as in John 8:58) our Lord claims the Divine name, I AM, Exod 3:14. But the Jews, as if he had stopped short, and not finished the sentence, answered, Who art thou?
25	Even what I say to you from the beginning - The same which I say to you, as it were in one discourse, with one even tenor from the time I first spake to you.
26	I have many things to say and to judge of you - I have much to say concerning your inexcusable unbelief: but he that sent me is true - Whether ye believe or no. And I speak the things which I have heard from him - I deliver truly what he hath given me in charge.
27	They understood not - That by him that sent him he meant God the Father. Therefore in John 8:28,29 he speaks plainly of the Father, and again claims the Divine name, I AM.
28	When ye shall have lifted up - On the cross, ye shall know - And so many of them did, that I AM - God over all; and that I do nothing of myself - Being one with the Father.
29	The Father hath not left me alone - Never from the moment I came into the world.
32	The truth - Written in your hearts by the Spirit of God, shall make you free - From guilt, sin, misery, Satan.
33	They - The other Jews that were by, (not those that believed,) as appears by the whole tenor of the conversation. We were never enslaved to any man - A bold, notorious untruth. At that very time they were enslaved to the Romans.
34	Jesus answered - Each branch of their objection, first concerning freedom, then concerning their being Abraham's offspring, John 8:37, &c. He that committeth sin, is, in fact, the slave of sin.
35	And the slave abideth not in the house - All sinners shall be cast out of God's house, as the slave was out of Abraham's: but I, the Son, abide therein for ever.
36	If I therefore make you free, ye - shall partake of the same privilege: being made free from all guilt and sin, ye shall abide in the house of God for ever.
37	I know that ye are Abraham's offspring - As to the other branch of your objection, I know that, ye are Abraham's offspring, after the flesh; but not in a spiritual sense. Ye are not followers of the faith of Abraham: my word hath no place in your hearts.
41	Ye do the deeds of your father - He is not named yet. But when they presumed to call God their Father, then he is expressly called the devil, John 8:44.
42	I proceeded forth - As God, and come - As Christ.
43	Ye cannot - Such is your stubbornness and pride, hear - Receive, obey my word. Not being desirous to do my will, ye cannot understand my doctrine, John 7:17.
44	He was a murderer - In inclination, from the beginning - Of his becoming a devil; and abode not in the truth - Commencing murderer and liar at the same time. And certainly he was a killer of men (as the Greek word properly signifies) from the beginning of the world: for from the very creation he designed and contrived the ruin of men. When he speaketh a lie, he speaketh of his own - For he is the proper parent, and, as it were, creator of it. See the origin not only of lies, but of evil in general!
45	Because I speak the truth - Which liars hate.
46	Which of you convicteth me of sin? - And is not my life as unreprovable as my doctrine? Does not my whole behaviour confirm the truth of what I teach?
47	He that is of God - That either loves or fears him, heareth - With joy and reverence, God's words - Which I preach.
48	Say we not well - Have we not just cause to say, Thou art, a Samaritan - An enemy to our Church and nation; and hast a devil? - Art possessed by a proud and lying spirit?
49	I honour my Father - I seek his honour only.
50	I seek not my own glory - That is, as I am the Messiah, I consult not my own glory. I need not. For my Father consulteth it, and will pass sentence on you accordingly.
51	If a man keep my word - So will my Father consult my glory. We keep his doctrine by believing, his promises by hoping, his command by obeying. He shall never see death - That is, death eternal. He shall live for ever. Hereby he proves that he was no Samaritan; for the Samaritans in general were Sadducees.
54	If I honour myself - Referring to their words, Whom makest thou thyself?
56	He saw it - By faith in types, figures, and promises; as particularly in Melchisedec; in the appearance of Jehovah to him in the plains of Mamre, Gen 18:1; and in the promise that in his seed all the nations of the earth shall be blessed. Possibly he had likewise a peculiar revelation either of Christ's first or second coming.
57	Thou art not yet fifty years old - At the most. Perhaps the gravity of our Lord's countenance, together with his afflictions and labours, might make him appear older than he really was. Hast thou seen Abraham - Which they justly supposed must have been, if Abraham had seen him.
58	Before Abraham was I AM - Even from everlasting to everlasting. This is a direct answer to the objection of the Jews, and shows how much greater he was than Abraham.
59	Then they took up stones - To stone him as a blasphemer; but Jesus concealed himself - Probably by becoming invisible; and so passed on - With the same ease as if none had been there.

Chapter IX

2	Who sinned, this man or his parents, that he was born blind? - That is, was it for his own sins, or the sins of his parents? They suppose (as many of the Jews did, though without any ground from Scripture) that he might have sinned in a pre - existent state, before he came into the world.
3	Jesus answered, Neither hath this man sinned, nor his parents - It was not the manner of our Lord to answer any questions that were of no use, but to gratify an idle curiosity. Therefore he determines nothing concerning this. The scope of his answer is, It was neither for any sins of his own, nor yet of his parents; but that the power of God might be displayed.
4	The night is coming - Christ is the light. When the light is withdrawn night comes, when no man can work - No man can do any thing toward working out his salvation after this life is ended. Yet Christ can work always. But he was not to work upon earth, only during the day, or season which was appointed for him.
5	I am the light of the world - I teach men inwardly by my Spirit, and outwardly by my preaching, what is the will of God; and I show them, by my example, how they must do it.
6	He anointed the eyes of the blind man with the clay - This might almost have blinded a man that had sight. But what could it do toward curing the blind? It reminds us that God is no farther from the event, when he works either with, or without means, and that all the creatures are only that which his almighty operation makes them.
7	Go, wash at the pool of Siloam - Perhaps our Lord intended to make the miracle more taken notice of. For a crowd of people would naturally gather round him to observe the event of so strange a prescription, and it is exceeding probable, the guide who must have led him in traversing a great part of the city, would mention the errand he was going upon, and so call all those who saw him to a greater attention. From the fountain of Siloam, which was without the walls of Jerusalem, a little stream flowed into the city, and was received in a kind of basin, near the temple, and called the pool of Siloam. Which is, by interpretation, Sent - And so was a type of the Messiah, who was sent of God. He went and washed, and came seeing - He believed, and obeyed, and found a blessing. Had he been wise in his own eyes, and reasoned, like Naaman, on the impropriety of the means, he had justly been left in darkness. Lord, may our proud hearts be subdued to the methods of thy recovering grace! May we leave thee to choose how thou wilt bestow favours, which it is our highest interest to receive on any terms.
11	A man called Jesus - He seems to have been before totally ignorant of him.
14	Anointing the eyes - With any kind of medicine on the Sabbath, was particularly forbidden by the tradition of the elders.
16	This man is not of God - Not sent of God. How can a man that is a sinner - That is, one living in wilful sin, do such miracles?
17	What sayest thou of him, for that he hath opened thine eyes? - What inference dost thou draw herefrom?
22	He should be put out of the synagogue - That is be excommunicated.
27	Are ye also - As well as I, at length convinced and willing to be his disciples?
29	We know not whence he is - By what power and authority he does these things.
30	The man answered - Utterly illiterate as he was. And with what strength and clearness of reason! So had God opened the eyes of his understanding, as well as his bodily eyes. Why, herein is a marvellous thing, that ye - The teachers and guides of the people, should not know, that a man who has wrought a miracle, the like of which was never heard of before, must be from heaven, sent by God.
31	We - Even we of the populace, know that God heareth not sinners - Not impenitent sinners, so as to answer their prayers in this manner. The honest courage of this man in adhering to the truth, though he knew the consequence, John 9:22, gives him claim to the title of a confessor.
33	He could do nothing - Of this kind; nothing miraculous.
34	Born in sin - And therefore, they supposed, born blind. They cast him out - Of the synagogue; excommunicated him.
35	Having found him - For he had sought him.
36	Who is he, that I may believe? - This implies some degree of faith already. He was ready to receive whatever Jesus said.
37	Lord, I believe - What an excellent spirit was this man of! Of so deep and strong an understanding; (as he had just shown to the confusion of the Pharisees,) and yet of so teachable a temper!
39	For judgment am I come into the world - That is, the consequence of my coming will be, that by the just judgment of God, while the blind in body and soul receive their sight, they who boast they see, will be given up to still greater blindness than before.
41	If ye had been blind - Invincibly ignorant; if ye had not had so many means of knowing: ye would have had no sin - Comparatively to what ye have now. But now ye say - Ye yourselves acknowledge, Ye see, therefore your sin remaineth - Without excuse, without remedy.

Chapter X

1	He that entereth not by the door - By Christ. He is the only lawful entrance. Into the sheepfold - The Church. He is a thief and a robber - In God's account. Such were all those teachers, to whom our Lord had just been speaking.
3	To him the door keeper openeth - Christ is considered as the shepherd, John 10:11. As the door in the first and following verses. And as it is not unworthy of Christ to be styled the door, by which both the sheep and the true pastor enter, so neither is it unworthy of God the Father to be styled the door keeper. See Acts 14:27; Col 4:3; Rev 3:8; Acts 16:14. And the sheep hear his voice - The circumstances that follow, exactly agree with the customs of the ancient eastern shepherds. They called their sheep by name, went before them and the sheep followed them. So real Christians hear, listen to, understand, and obey the voice of the shepherd whom Christ hath sent. And he counteth them his own, dearer than any friend or brother: calleth, advises, directs each by name, and leadeth them out, in the paths of righteousness, beside the waters of comfort.
4	He goeth before them - In all the ways of God, teaching them in every point, by example as well as by precept; and the sheep follow him - They tread in his steps: for they know his voice - Having the witness in themselves that his words are the wisdom and the power of God. Reader, art thou a shepherd of souls? Then answer to God. Is it thus with thee and thy flock?
5	They will not follow a stranger - One whom Christ hath not sent, who doth not answer the preceding description. Him they will not follow - And who can constrain them to it? But will flee from him - As from the plague. For they know not the voice of strangers - They cannot relish it; it is harsh and grating to them. They find nothing of God therein.
6	They - The Pharisees, to whom our Lord more immediately spake, as appears from the close of the foregoing chapter.
7	I am the door - Christ is both the Door and the Shepherd, and all things.
8	Whosoever are come - Independently of me, assuming any part of my character, pretending, like your elders and rabbis, to a power over the consciences of men, attempting to make laws in the Church, and to teach their own traditions as the way of salvation: all those prophets and expounders of God's word, that enter not by the door of the sheepfold, but run before I have sent them by my Spirit. Our Lord seems in particular to speak of those that had undertaken this office since he began his ministry, are thieves - Stealing temporal profit to themselves, and robbers - Plundering and murdering the sheep.
9	If any one - As a sheep, enter in by me - Through faith, he shall be safe - From the wolf, and from those murdering shepherds. And shall go in and out - Shall continually attend on the shepherds whom I have sent; and shall find pasture - Food for his soul in all circumstances.
10	The thief cometh not but to steal, and to kill, and to destroy - That is, nothing else can be the consequence of a shepherd's coming, who does not enter in by me.
12	But the hireling - It is not the bare receiving hire, which denominates a man a hireling: (for the labourer is worthy of his hire; Jesus Christ himself being the Judge: yea, and the Lord hath ordained, that they who preach the Gospel, should live of the Gospel:) but the loving hire: the loving the hire more than the work: the working for the sake of the hire. He is a hireling, who would not work, were it not for the hire; to whom this is the great (if not only) motive of working. O God! If a man who works only for hire is such a wretch, a mere thief and a robber, what is he who continually takes the hire, and yet does not work at all? The wolf - signifies any enemy who, by force or fraud, attacks the Christian's faith, liberty, or life. So the wolf seizeth and scattereth the flock - He seizeth some, and scattereth the rest; the two ways of hurting the flock of Christ.
13	The hireling fleeth because he is a hireling - Because he loves the hire, not the sheep.
14	I know my sheep - With a tender regard and special care: and am known of mine - With a holy confidence and affection.
15	As the Father knoweth me, and I know the Father - With such a knowledge as implies an inexpressible union: and I lay down my life - Speaking of the present time. For his whole life was only a going unto death.
16	I have also other sheep - Which he foreknew; which are not of this fold - Not of the Jewish Church or nation, but Gentiles. I must bring them likewise - Into my Church, the general assembly of those whose names are written in heaven. And there shall be one flock - (Not one fold, a plain false print) no corrupt or divided flocks remaining. And one shepherd - Who laid down his life for the sheep, and will leave no hireling among them. The unity both of the flock and the shepherd shall he completed in its season. The shepherd shall bring all into one flock: and the whole flock shall hear the one shepherd.
17	I lay down my life that I may take it again - I cheerfully die to expiate the sins of men, to the end I may rise again for their justification.
18	I lay it down of myself - By my own free act and deed. I have power to lay it down, and I have power to take it again - I have an original power and right of myself, both to lay it down as a ransom, and to take it again, after full satisfaction is made, for the sins of the whole world. This commission have I received of my Father - Which I readily execute. He chiefly spoke of the Father, before his suffering: of his own glory, after it. Our Lord's receiving this commission as mediator is not to be considered as the ground of his power to lay down and resume his life. For this he had in him self, as having an original right to dispose thereof, antecedent to the Father's commission. But this commission was the reason why he thus used his power in laying down his life. He did it in obedience to his Father.
21	These are not the words - The word in the original takes in actions too.
22	It was the feast of the dedication - Instituted by Judas Maccabeus, 1 Macc. iv, 59, when he purged and dedicated the altar and temple after they had been polluted. So our Lord observed festivals even of human appointment. Is it not, at least, innocent for us to do the same?
23	In Solomon's portico - Josephus informs us, that when Solomon built the temple, he filled up a part of the adjacent valley, and built a portico over it toward the east. This was a noble structure, supported by a wall four hundred cubits high: and continued even to the time of Albinus and Agrippa, which was several years after the death of Christ.
26	Ye do not believe, because ye are not of my sheep - Because ye do not, will not follow me: because ye are proud, unholy, lovers of praise, lovers of the world, lovers of pleasure, not of God.
27, 28, 29	My sheep hear my voice, and I know them, and they follow me, &c. - Our Lord still alludes to the discourse he had before this festival. As if he had said, My sheep are they who, Hear my voice by faith; Are known (that is, approved) by me, as loving me; and Follow me, keep my commandments, with a believing, loving heart. And to those who, Truly believe (observe three promises annexed to three conditions) I give eternal life. He does not say, I will, but I give. For he that believeth hath everlasting life. Those whom, I know truly to love me, shall never perish, provided they abide in my love. Those who follow me, neither men nor devils can pluck out of my hand. My Father who hath, by an unchangeable decree, given me all that believe, love, and obey, is greater than all in heaven or earth, and none is able to pluck them out of his hand.
28	See note ... "Joh 10:27"
29	See note ... "Joh 10:27"
30	I and the Father are one - Not by consent of will only, but by unity of power, and consequently of nature. Are - This word confutes Sabellius, proving the plurality of persons: one - This word confutes Arius, proving the unity of nature in God. Never did any prophet before, from the beginning of the world, use any one expression of himself, which could possibly be so interpreted as this and other expressions were, by all that heard our Lord speak. Therefore if he was not God he must have been the vilest of men.
34	Psa 82:6.
35	If he (God) called them gods unto whom the word of God came, (that is, to whom God was then speaking,) and the Scripture cannot be broken - That is, nothing which is written therein can be cen