<hi type="bold">13-14. thirst again ... never thirst, &c.--</hi>The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in <reference osisRef="John.4.11">Joh 4:11</reference>), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (<reference osisRef="John.7.37-John.7.39">Joh 7:37-39</reference>). "Never thirsting," then, means simply that such souls have the supplies at home.

<hi type="bold">into everlasting life--</hi>carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].

13-14. thirst again... never thirst, &c.-- The contrast here is fundamental and all comprehensive. "This water" plainly means "this natural water and all satisfactions of a like earthly and perishable nature." Coming to us from without, and reaching only the superficial parts of our nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives--spiritual life--is struck out of the very depths of our being, making the soul not a cistern, for holding water poured into it from without, but a fountain (the word had been better so rendered, to distinguish it from the word rendered "well" in Joh 4:11), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life with all its enduring energies and satisfactions, as is expressly said (Joh 7:37-39). "Never thirsting," then, means simply that such souls have the supplies at home. into everlasting life-- carrying the thoughts up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. "Thither may I arrive!" [Bengel].


<hi type="bold">15-18. give me this water, &c.--</hi>This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.

15-18. give me this water, &c.-- This is not obtuseness--that is giving way--it expresses a wondering desire after she scarce knew what from this mysterious Stranger.


<hi type="bold">19-20. Sir, I perceive, &c.--</hi>Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I <hi type="bold">got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters--</hi>our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on <reference osisRef="Luke.15.15">Lu 15:15</reference>). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.

19-20. Sir, I perceive, &c.-- Seeing herself all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her convictions have not reached that point yet. She ingeniously shifts the subject from a personal to a public question. It is not, "Alas, what a wicked life am I leading!" but "Lo, what a wonderful prophet I got into conversation with! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters-- our fathers hold to this mountain here," pointing to Gerizim in Samaria, "as the divinely consecrated place of worship, but ye Jews say that Jerusalem is the proper place--which of us is right?" How slowly does the human heart submit to thorough humiliation! (Compare the prodigal; see on Lu 15:15). Doubtless our Lord saw through the fetch; but does He say, "That question is not the point just now, but have you been living in the way described, yea or nay? Till this is disposed of I cannot be drawn into theological controversies." The Prince of preachers takes another method: He humors the poor woman, letting her take her own way, allowing her to lead while He follows--but thus only the more effectually gaining His object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind whom she was all the while speaking to.


<hi type="bold">21-24. Woman, &c.--</hi>Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.

<hi type="bold">neither in this mountain nor yet at Jerusalem--</hi>that is, exclusively (Mal 1:11; <reference osisRef="1Tim.2.8">1Ti 2:8</reference>).

<hi type="bold">worship the Father--</hi>She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."

21-24. Woman, &c.-- Here are three weighty pieces of information: (1) The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church. (2) The Samaritans are wrong, not only as to the place, but the whole grounds and nature of their worship, while in all these respects the truth lies with the Jews. (3) As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the ceremonial worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come. neither in this mountain nor yet at Jerusalem-- that is, exclusively (Mal 1:11; 1Ti 2:8). worship the Father-- She had talked simply of "worship"; our Lord brings up before her the great Object of all acceptable worship--"THE Father."


<hi type="bold">25-26. I know Messias cometh ... when He is come, &c.--</hi>If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from <reference osisRef="John.4.29">Joh 4:29</reference>) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations.

<hi type="bold">tell us all things--</hi>an expectation founded probably on <reference osisRef="Deut.18.15">De 18:15</reference>.

25-26. I know Messias cometh... when He is come, &c.-- If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to His ear, we can hardly doubt that the woman was already all but prepared for even this startling announcement, which indeed she seems (from Joh 4:29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations. tell us all things-- an expectation founded probably on De 18:15.


<hi type="bold">27. marvelled that he talked with the woman--</hi>It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates!

<hi type="bold">no man said ... What? ... Why?--</hi>awed by the spectacle, and thinking there must be something under it.

27. marvelled that he talked with the woman-- It never probably occurred to them to marvel that He talked with themselves; yet in His eye, as the sequel shows, He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates! no man said... What?... Why?-- awed by the spectacle, and thinking there must be something under it.


<hi type="bold">28-30. left her water-pot--</hi>How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.

28-30. left her water-pot-- How exquisitely natural! The presence of strangers made her feel that it was time for her to withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and the effect on the woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch--that she "left her water-pot"--speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and that there was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One, and her heart running over with the tale she had to tell, she hastens home and pours it out.


<hi type="bold">31-38. meantime--</hi>that is, while the woman was away.

<hi type="bold">Master, eat--</hi>Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.

31-38. meantime-- that is, while the woman was away. Master, eat-- Fatigue and thirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject--hunger.


<hi type="bold">39-42. many ... believed, &c.--</hi>The truth of <reference osisRef="John.4.35">Joh 4:35</reference> begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (<reference osisRef="John.4.42">Joh 4:42</reference>) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].

39-42. many... believed, &c.-- The truth of Joh 4:35 begins to appear. These Samaritans were the foundation of the Church afterwards built up there. No miracle appears to have been wrought there (but unparalleled supernatural knowledge displayed): "we have heard Him ourselves" (Joh 4:42) sufficed to raise their faith to a point never attained by the Jews, and hardly as yet by the disciples--that He was "the Saviour of the world" [Alford]. "This incident is further remarkable as a rare instance of the Lord's ministry producing an awakening on a large scale" [Olshausen].


<title type="x-s3"><reference osisRef="John.4.43-John.4.54">Joh 4:43-54</reference>. Second Galilean Miracle--Healing of the Courtier's Son.</title>

<hi type="bold">43-44. after two days--</hi>literally, the two days of His stay at Sychar.

Joh 4:43-54. Second Galilean Miracle--Healing of the Courtier's Son. 43-44. after two days-- literally, the two days of His stay at Sychar.


<hi type="bold">45. received--</hi>welcomed Him.

<hi type="bold">having seen ... at the feast--</hi>proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least worthy of respectful investigation. Even this our Lord did not despise, for saving conversion often begins in less than this (so Zaccheus, <reference osisRef="Luke.19.3-Luke.19.10">Lu 19:3-10</reference>).

<hi type="bold">for they also went--</hi>that is, it was their practice to go up to the feast.

45. received-- welcomed Him. having seen... at the feast-- proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least worthy of respectful investigation. Even this our Lord did not despise, for saving conversion often begins in less than this (so Zaccheus, Lu 19:3-10). for they also went-- that is, it was their practice to go up to the feast.


<hi type="bold">46-47. nobleman--</hi>courtier, king's servant, or one connected with a royal household; such as Chuza (<reference osisRef="Luke.8.3">Lu 8:3</reference>), or Manaen (<reference osisRef="Acts.13.1">Ac 13:1</reference>).

<hi type="bold">heard that Jesus was come out of Judea--</hi>"where he had doubtless seen or heard what things Jesus had done at Jerusalem" (<reference osisRef="John.4.45">Joh 4:45</reference>), [Bengel].

<hi type="bold">come down--</hi>for Capernaum was down on the northwest shore of the Sea of Galilee.

46-47. nobleman-- courtier, king's servant, or one connected with a royal household; such as Chuza (Lu 8:3), or Manaen (Ac 13:1). heard that Jesus was come out of Judea-- "where he had doubtless seen or heard what things Jesus had done at Jerusalem" (Joh 4:45), [Bengel]. come down-- for Capernaum was down on the northwest shore of the Sea of Galilee.


<hi type="bold">48-54. Except ye see signs, &c.--</hi>He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.

48-54. Except ye see signs, &c.-- He did believe, both as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="John.5.1-John.5.47">Joh 5:1-47</reference>. The Impotent Man Healed--Discourse Occasioned by the Persecution Arising Thereupon.</title>

<hi type="bold">1. a feast of the Jews--</hi>What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.

CHAPTER 5 Joh 5:1-47. The Impotent Man Healed--Discourse Occasioned by the Persecution Arising Thereupon. 1. a feast of the Jews-- What feast? No question has more divided the Harmonists of the Gospels, and the duration of our Lord's ministry may be said to hinge on it. For if, as the majority have thought (until of late years) it was a Passover, His ministry lasted three and a half years; if not, probably a year less. Those who are dissatisfied with the Passover-view all differ among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our judgment the evidence is in favor of its being a Passover, but the reasons cannot be stated here.


<hi type="bold">2-3. sheep market--</hi>The supplement should be (as in Margin) "sheep [gate]," mentioned in <reference osisRef="Neh.3.1">Ne 3:1</reference>, <reference osisRef="Neh.3.32">32</reference>.

<hi type="bold">Bethesda--</hi>that is, "house (place) of mercy," from the cures wrought there.

<hi type="bold">five porches--</hi>for shelter to the patients.

2-3. sheep market-- The supplement should be (as in Margin) "sheep [gate]," mentioned in Ne 3:1, 32. Bethesda-- that is, "house (place) of mercy," from the cures wrought there. five porches-- for shelter to the patients.


<hi type="bold">4. an angel, &c.--</hi>This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wrought: (2) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of the waters." But this only the more undeniably fixed its miraculous character. We have heard of many waters having a medicinal virtue; but what water was ever known to cure instantaneously a single disease? And who ever heard of any water curing all, even the most diverse diseases--"blind, halt, withered"--alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing it only to the first person who stepped in after the moving of the waters? Any of these peculiarities--much more all taken together--must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there can be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falsehood of the Evangelist, if no such cure had been known there. The want of <reference osisRef="John.5.4">Joh 5:4</reference> <hi type="bold">and part of <reference osisRef="John.5.3">Joh 5:3</reference> in some good manuscripts, and the use of some unusual words in the passage, are more easily accounted for than the evidence in their favor if they were not originally in the text. Indeed <reference osisRef="John.5.7">Joh 5:7</reference> is unintelligible without <reference osisRef="John.5.4">Joh 5:4</reference>. The internal evidence brought against it is merely the unlikelihood of such a miracle--</hi>a principle which will carry us a great deal farther if we allow it to weigh against positive evidence).

4. an angel, &c.-- This miracle differed in two points from all other miracles recorded in Scripture: (1) It was not one, but a succession of miracles periodically wrought: (2) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of the waters." But this only the more undeniably fixed its miraculous character. We have heard of many waters having a medicinal virtue; but what water was ever known to cure instantaneously a single disease? And who ever heard of any water curing all, even the most diverse diseases--"blind, halt, withered"--alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing it only to the first person who stepped in after the moving of the waters? Any of these peculiarities--much more all taken together--must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there can be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falsehood of the Evangelist, if no such cure had been known there. The want of Joh 5:4 and part of Joh 5:3 in some good manuscripts, and the use of some unusual words in the passage, are more easily accounted for than the evidence in their favor if they were not originally in the text. Indeed Joh 5:7 is unintelligible without Joh 5:4. The internal evidence brought against it is merely the unlikelihood of such a miracle-- a principle which will carry us a great deal farther if we allow it to weigh against positive evidence).


<hi type="bold">5-9. thirty and eight years--</hi>but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.

5-9. thirty and eight years-- but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected.


<hi type="bold">10-16. The Jews--</hi>that is, those in authority. (See on <reference osisRef="John.1.19">Joh 1:19</reference>.)

<hi type="bold">it is not lawful to carry thy bed--</hi>a glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of the Church of Rome!) In ordinary circumstances, the rulers had the law on their side (<reference osisRef="Neh.13.15">Ne 13:15</reference>; <reference osisRef="Jer.17.21">Jr 17:21</reference>). But when the man referred them to "Him that had made him whole" (<reference osisRef="John.5.11">Joh 5:11</reference>) as his authority, the argument was resistless. Yet they ingeniously parried the thrust, asking him, not who had "made him whole"--that would have condemned themselves and defeated their purpose--but who had bidden him "take up his bed and walk," in other words, who had dared to order a breach of the sabbath? It is time we were looking after Him--thus hoping to shake the man's faith in his Healer.

10-16. The Jews-- that is, those in authority. (See on Joh 1:19.) it is not lawful to carry thy bed-- a glorious testimony to the cure, as instantaneous and complete, from the lips of the most prejudiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of the Church of Rome!) In ordinary circumstances, the rulers had the law on their side (Ne 13:15; Jr 17:21). But when the man referred them to "Him that had made him whole" (Joh 5:11) as his authority, the argument was resistless. Yet they ingeniously parried the thrust, asking him, not who had "made him whole"--that would have condemned themselves and defeated their purpose--but who had bidden him "take up his bed and walk," in other words, who had dared to order a breach of the sabbath? It is time we were looking after Him--thus hoping to shake the man's faith in his Healer.


<hi type="bold">17-18. My Father worketh hitherto and I work--</hi>The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the law of My working."

17-18. My Father worketh hitherto and I work-- The "I" is emphatic; "The creative and conservative activity of My Father has known no sabbath-cessation from the beginning until now, and that is the law of My working."


<hi type="bold">19-20. the Son can do nothing of himself--</hi>that is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father."

<hi type="bold">for what things, &c.--</hi>On the contrary, "whatever the Father doeth that same doeth the Son,"

<hi type="bold">likewise--</hi>"in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Father does them?

19-20. the Son can do nothing of himself-- that is, apart from and in rivalry of the Father, as they supposed. The meaning is, "The Son can have no separate interest or action from the Father." for what things, &c.-- On the contrary, "whatever the Father doeth that same doeth the Son," likewise-- "in the like manner." What claim to absolute equality with the Father could exceed this: not only to do "the same things," but to do them as the Father does them?


<hi type="bold">21-23. raiseth the dead and quickeneth them--</hi>one act in two stages. This is His absolute prerogative as God.

<hi type="bold">so the Son quickeneth them--</hi>that is, raiseth up and quickeneth.

<hi type="bold">whom he will--</hi>not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.

21-23. raiseth the dead and quickeneth them-- one act in two stages. This is His absolute prerogative as God. so the Son quickeneth them-- that is, raiseth up and quickeneth. whom he will-- not only doing the same divine act, but doing it as the result of His own will, even as the Father does it. This statement is of immense importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perform super-natural actions, while Christ did all as the Father's commissioned Servant indeed, but in the exercise of His own absolute right of action.


<hi type="bold">24. believeth on him that sent me--</hi>that is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom He will: And now I say unto you, That life-giving operation has already passed upon all who receive My words as the Sent of the Father on the great errand of mercy.

<hi type="bold">hath everlasting life--</hi>immediately on his believing (compare <reference osisRef="John.3.18">Joh 3:18</reference>; <reference osisRef="1John.5.12">1Jo 5:12</reference>, <reference osisRef="1John.5.13">13</reference>).

<hi type="bold">is passed--</hi>"hath passed over"

<hi type="bold">from death unto life--</hi>What a transition! (Compare <reference osisRef="1John.3.14">1Jo 3:14</reference>).

24. believeth on him that sent me-- that is, believeth in Him as having sent Me. I have spoken of the Son's right not only to heal the sick but to raise from the dead, and quicken whom He will: And now I say unto you, That life-giving operation has already passed upon all who receive My words as the Sent of the Father on the great errand of mercy. hath everlasting life-- immediately on his believing (compare Joh 3:18; 1Jo 5:12, 13). is passed-- "hath passed over" from death unto life-- What a transition! (Compare 1Jo 3:14).


<hi type="bold">25-29. The hour cometh--</hi>in its whole fulness, at Pentecost.

<hi type="bold">and now is--</hi>in its beginnings.

<hi type="bold">the dead--</hi>the spiritually dead, as is clear from <reference osisRef="John.5.28">Joh 5:28</reference>. Here He rises from the calmer phrase "hearing his word" (<reference osisRef="John.5.24">Joh 5:24</reference>), to the grander expression, "hearing the voice of the Son of God," to signify that as it finds men in a dead condition, so it carries with it a resurrection-power.

<hi type="bold">shall live--</hi>in the sense of <reference osisRef="John.5.24">Joh 5:24</reference>.

25-29. The hour cometh-- in its whole fulness, at Pentecost. and now is-- in its beginnings. the dead-- the spiritually dead, as is clear from Joh 5:28. Here He rises from the calmer phrase "hearing his word" (Joh 5:24), to the grander expression, "hearing the voice of the Son of God," to signify that as it finds men in a dead condition, so it carries with it a resurrection-power. shall live-- in the sense of Joh 5:24.


<hi type="bold">30-32. of mine own self do nothing--</hi>that is, apart from the Father, or in any interest than My own. (See on <reference osisRef="John.5.19">Joh 5:19</reference>).

<hi type="bold">as I hear--</hi>that is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. They cannot therefore err, as I live for one end only, to carry into effect the will of Him that sent Me."

30-32. of mine own self do nothing-- that is, apart from the Father, or in any interest than My own. (See on Joh 5:19). as I hear-- that is, "My judgments are all anticipated in the bosom of My Father, to which I have immediate access, and by Me only responded to and reflected. They cannot therefore err, as I live for one end only, to carry into effect the will of Him that sent Me."


<hi type="bold">33-35. Ye sent unto John--</hi>(See <reference osisRef="John.1.19">Joh 1:19</reference>, &c.).

<hi type="bold">receive not testimony ... from man--</hi>that is, depend not on human testimony.

<hi type="bold">but ... that ye might be saved--</hi>"I refer to him merely to aid your salvation."

33-35. Ye sent unto John-- (See Joh 1:19, &c.). receive not testimony... from man-- that is, depend not on human testimony. but... that ye might be saved-- "I refer to him merely to aid your salvation."


<hi type="bold">36-38. I have greater witness--</hi>rather, "The witness which I have is greater."

<hi type="bold">the works ... bear witness of me--</hi>not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly His own.

36-38. I have greater witness-- rather, "The witness which I have is greater." the works... bear witness of me-- not simply as miracles nor even as a miracle of mercy, but these miracles, as He did them, with a will and a power, a majesty and a grace manifestly His own.


<hi type="bold">39-42. Search the scriptures, &c.--</hi>"In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I <hi type="bold">am the Great Burden of their testimony; yet ye will not come to Me for that life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser." (Compare <reference osisRef="Acts.17.11">Ac 17:11</reference>, <reference osisRef="Acts.17.12">12</reference>). How touching and gracious are these last words! Observe here (1) The honor which Christ gives to the Scriptures, as a record which all have a right and are bound to search--</hi>the reverse of which the Church of Rome teaches; (2) The opposite extreme is, resting in the mere Book without the living Christ, to direct the soul to whom is its main use and chiefest glory.

39-42. Search the scriptures, &c.-- "In the Scriptures ye find your charter of eternal life; go search them then, and you will find that I am the Great Burden of their testimony; yet ye will not come to Me for that life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser." (Compare Ac 17:11, 12). How touching and gracious are these last words! Observe here (1) The honor which Christ gives to the Scriptures, as a record which all have a right and are bound to search-- the reverse of which the Church of Rome teaches; (2) The opposite extreme is, resting in the mere Book without the living Christ, to direct the soul to whom is its main use and chiefest glory.


<hi type="bold">43-47. if another shall come, &c.--</hi>How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been reckoned by whom they have been deceived" [Bengel].

43-47. if another shall come, &c.-- How strikingly has this been verified in the history of the Jews! "From the time of the true Christ to our time, sixty-four false Christs have been reckoned by whom they have been deceived" [Bengel].


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="John.6.1-John.6.13">Joh 6:1-13</reference>. Five Thousand Miraculously Fed.</title>
 (See on <reference osisRef="Mark.6.31-Mark.6.44">Mr 6:31-44</reference>).

<hi type="bold">3. a mountain--</hi>somewhere in that hilly range which skirts the east side of the lake.

CHAPTER 6 Joh 6:1-13. Five Thousand Miraculously Fed. (See on Mr 6:31-44). 3. a mountain-- somewhere in that hilly range which skirts the east side of the lake.


<hi type="bold">4. passover ... was nigh--</hi>but for the reason mentioned (<reference osisRef="John.7.1">Joh 7:1</reference>), Jesus kept away from it, remaining in Galilee.
 <title type="x-s3"><reference osisRef="John.6.14-John.6.21">Joh 6:14-21</reference>. Jesus Walks on the Sea.</title>
 (Also see on <reference osisRef="Mark.6.45-Mark.6.56">Mr 6:45-56</reference>).

4. passover... was nigh-- but for the reason mentioned (Joh 7:1), Jesus kept away from it, remaining in Galilee. Joh 6:14-21. Jesus Walks on the Sea. (Also see on Mr 6:45-56).


<hi type="bold">14-15. that prophet--</hi>(See on <reference osisRef="John.1.21">Joh 1:21</reference>).

14-15. that prophet-- (See on Joh 1:21).


<hi type="bold">16-17. when even was come--</hi>(See on <reference osisRef="Mark.6.35">Mr 6:35</reference>).

<hi type="bold">entered into a ship--</hi>"constrained" to do so by their Master (<reference osisRef="Matt.14.22">Mt 14:22</reference>; <reference osisRef="Mark.6.45">Mr 6:45</reference>), in order to put an end to the misdirected excitement in His favor (<reference osisRef="John.6.15">Joh 6:15</reference>), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain.

<hi type="bold">went--</hi>rather, "were proceeding."

<hi type="bold">toward Capernaum--</hi>Mark says (<reference osisRef="Mark.6.45">Mr 6:45</reference>), "unto Bethsaida," meaning "Bethsaida of Galilee" (<reference osisRef="John.12.21">Joh 12:21</reference>), on the west side of the lake. The place they left was of the same name (see on <reference osisRef="Mark.6.32">Mr 6:32</reference>).

<hi type="bold">Jesus was not come to them--</hi>They probably lingered in hopes of His still joining them, and so let the darkness come on.

16-17. when even was come-- (See on Mr 6:35). entered into a ship-- "constrained" to do so by their Master (Mt 14:22; Mr 6:45), in order to put an end to the misdirected excitement in His favor (Joh 6:15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain. went-- rather, "were proceeding." toward Capernaum-- Mark says (Mr 6:45), "unto Bethsaida," meaning "Bethsaida of Galilee" (Joh 12:21), on the west side of the lake. The place they left was of the same name (see on Mr 6:32). Jesus was not come to them-- They probably lingered in hopes of His still joining them, and so let the darkness come on.


<hi type="bold">18-19. sea arose, &c.--</hi>and they were "now in the midst of it" (<reference osisRef="Matt.14.24">Mt 14:24</reference>). Mark adds the graphic and touching particular, "He saw them toiling in rowing" (<reference osisRef="Mark.6.48">Mr 6:48</reference>), putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He saw this from His mountain-top, and through the darkness of the night, for His heart was all with them; yet would He not go to their relief till His own time came.

18-19. sea arose, &c.-- and they were "now in the midst of it" (Mt 14:24). Mark adds the graphic and touching particular, "He saw them toiling in rowing" (Mr 6:48), putting forth all their strength to buffet the waves and bear on against a head wind, but to little effect. He saw this from His mountain-top, and through the darkness of the night, for His heart was all with them; yet would He not go to their relief till His own time came.


<hi type="bold">20. It is I; be not afraid--</hi>Matthew (<reference osisRef="Matt.14.27">Mt 14:27</reference>) and Mark (<reference osisRef="Mark.6.50">Mr 6:50</reference>) give before these exhilarating words, that to them well-known one, "Be of good cheer!"

20. It is I; be not afraid-- Matthew (Mt 14:27) and Mark (Mr 6:50) give before these exhilarating words, that to them well-known one, "Be of good cheer!"


<hi type="bold">21. willingly received him into the ship--</hi>their first fears being now converted into wonder and delight.

<hi type="bold">and immediately the ship was at the land--</hi>This additional miracle, for as such it is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of Nature now sailing in it--glided through the now unruffled waters, and while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.

21. willingly received him into the ship-- their first fears being now converted into wonder and delight. and immediately the ship was at the land-- This additional miracle, for as such it is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little bark--propelled by the secret power of the Lord of Nature now sailing in it--glided through the now unruffled waters, and while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise.


<title type="x-s3"><reference osisRef="John.6.22-John.6.71">Joh 6:22-71</reference>. Jesus Followed by the Multitudes to Capernaum, Discourses to Them in the Synagogue of the Bread of Life--Effect of This on Two Classes of the Disciples.</title>

22-24. These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view.

<hi type="bold">The day following--</hi>the miracle of the loaves, and the stormy night; the day on which they landed at Capernaum.

<hi type="bold">the people which stood on the other side of the sea--</hi>not the whole multitude that had been fed, but only such of them as remained over night about the shore, that is, on the east side of the lake; for we are supposed to have come, with Jesus and His disciples in the ship, to the west side, to Capernaum.

<hi type="bold">saw that there was none other boat there, &c.--</hi>The meaning is, the people had observed that there had been only one boat on the east side where they were; namely, the one in which the disciples had crossed at night to the other, the west side, and they had also observed that Jesus had not gone on board that boat, but His disciples had put off without Him:

Joh 6:22-71. Jesus Followed by the Multitudes to Capernaum, Discourses to Them in the Synagogue of the Bread of Life--Effect of This on Two Classes of the Disciples. 22-24. These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to the reader as it stood before his own view. The day following-- the miracle of the loaves, and the stormy night; the day on which they landed at Capernaum. the people which stood on the other side of the sea-- not the whole multitude that had been fed, but only such of them as remained over night about the shore, that is, on the east side of the lake; for we are supposed to have come, with Jesus and His disciples in the ship, to the west side, to Capernaum. saw that there was none other boat there, &c.-- The meaning is, the people had observed that there had been only one boat on the east side where they were; namely, the one in which the disciples had crossed at night to the other, the west side, and they had also observed that Jesus had not gone on board that boat, but His disciples had put off without Him:


<hi type="bold">25. when they had found him on the other side--</hi>at Capernaum.

<hi type="bold">they said, &c.--</hi>astonished at His being there, and wondering how He could have accomplished it, whether by land or water, and when He came; for being quite unaware of His having walked upon the sea and landed with the disciples in the ship, they could not see how, unless He had travelled all night round the head of the lake alone, He could have reached Capernaum, and even then, how He could have arrived before themselves.

25. when they had found him on the other side-- at Capernaum. they said, &c.-- astonished at His being there, and wondering how He could have accomplished it, whether by land or water, and when He came; for being quite unaware of His having walked upon the sea and landed with the disciples in the ship, they could not see how, unless He had travelled all night round the head of the lake alone, He could have reached Capernaum, and even then, how He could have arrived before themselves.


<hi type="bold">26. Ye seek me, &c.--</hi>Jesus does not put them through their difficulty, says nothing of His treading on the waves of the sea, nor even notices their question, but takes advantage of the favorable moment for pointing out to them how forward, flippant, and superficial were their views, and how low their desires. "Ye seek Me not because ye saw the miracles"--literally, "the signs," that is, supernatural tokens of a higher presence, and a divine commission, "but because ye did eat of the loaves and were filled." From this He proceeds at once to that other Bread, just as, with the woman of Samaria, to that other Water (<reference osisRef="John.4.9-John.4.15">Joh 4:9-15</reference>). We should have supposed all that follows to have been delivered by the wayside, or wherever they happened first to meet. But from <reference osisRef="John.6.59">Joh 6:59</reference> we gather that they had probably met about the door of the synagogue--"for that was the day in which they assembled in their synagogues" [Lightfoot]--and that on being asked, at the close of the service, if He had any word of exhortation to the people, He had taken the two breads, the perishing and the living bread, for the subject of His profound and extraordinary discourse.

26. Ye seek me, &c.-- Jesus does not put them through their difficulty, says nothing of His treading on the waves of the sea, nor even notices their question, but takes advantage of the favorable moment for pointing out to them how forward, flippant, and superficial were their views, and how low their desires. "Ye seek Me not because ye saw the miracles"--literally, "the signs," that is, supernatural tokens of a higher presence, and a divine commission, "but because ye did eat of the loaves and were filled." From this He proceeds at once to that other Bread, just as, with the woman of Samaria, to that other Water (Joh 4:9-15). We should have supposed all that follows to have been delivered by the wayside, or wherever they happened first to meet. But from Joh 6:59 we gather that they had probably met about the door of the synagogue--"for that was the day in which they assembled in their synagogues" [Lightfoot]--and that on being asked, at the close of the service, if He had any word of exhortation to the people, He had taken the two breads, the perishing and the living bread, for the subject of His profound and extraordinary discourse.


<hi type="bold">27. which the Son of man--</hi>taking that title of Himself which denoted His incarnate life.

<hi type="bold">shall give unto you--</hi>in the sense of <reference osisRef="John.6.51">Joh 6:51</reference>.

<hi type="bold">him hath God the Father sealed--</hi>marked out and authenticated for that transcendent office, to impart to the world the bread of an everlasting life, and this in the character of "the Son of man."

27. which the Son of man-- taking that title of Himself which denoted His incarnate life. shall give unto you-- in the sense of Joh 6:51. him hath God the Father sealed-- marked out and authenticated for that transcendent office, to impart to the world the bread of an everlasting life, and this in the character of "the Son of man."


<hi type="bold">28-31. What shall we do ... the works of God--</hi>such works as God will approve. Different answers may be given to such a question, according to the spirit which prompts the inquiry. (See <reference osisRef="Hos.6.6-Hos.6.8">Ho 6:6-8</reference>; <reference osisRef="Luke.3.12-Luke.3.14">Lu 3:12-14</reference>). Here our Lord, knowing whom He had to deal with, shapes His reply accordingly.

28-31. What shall we do... the works of God-- such works as God will approve. Different answers may be given to such a question, according to the spirit which prompts the inquiry. (See Ho 6:6-8; Lu 3:12-14). Here our Lord, knowing whom He had to deal with, shapes His reply accordingly.


<hi type="bold">32-33. Moses gave you not, &c.--</hi>"It was not Moses that gave you the manna, and even it was but from the lower heavens; 'but My Father giveth you the true bread,' and that 'from heaven.'"

32-33. Moses gave you not, &c.-- "It was not Moses that gave you the manna, and even it was but from the lower heavens; 'but My Father giveth you the true bread,' and that 'from heaven.'"


<hi type="bold">34. Lord, evermore give us this bread--</hi>speaking now with a certain reverence (as at <reference osisRef="John.6.25">Joh 6:25</reference>), the perpetuity of the manna floating perhaps in their minds, and much like the Samaritan woman, when her eyes were but half opened, "Sir, give Me this water," &c. (<reference osisRef="John.4.15">Joh 4:15</reference>).

34. Lord, evermore give us this bread-- speaking now with a certain reverence (as at Joh 6:25), the perpetuity of the manna floating perhaps in their minds, and much like the Samaritan woman, when her eyes were but half opened, "Sir, give Me this water," &c. (Joh 4:15).


<hi type="bold">35. I am the bread of life--</hi>Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thirty-five times.

<hi type="bold">he that cometh to me--</hi>to obtain what the soul craves, and as the only all-sufficient and ordained source of supply.

<hi type="bold">hunger ... thirst--</hi>shall have conscious and abiding satisfaction.

35. I am the bread of life-- Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thirty-five times. he that cometh to me-- to obtain what the soul craves, and as the only all-sufficient and ordained source of supply. hunger... thirst-- shall have conscious and abiding satisfaction.


<hi type="bold">36. But ... ye have seen me, and believe not--</hi>seen Him not in His mere bodily presence, but in all the majesty of His life, His teaching, His works.

36. But... ye have seen me, and believe not-- seen Him not in His mere bodily presence, but in all the majesty of His life, His teaching, His works.


<hi type="bold">37-40. All that, &c.--</hi>This comprehensive and very grand passage is expressed with a peculiar artistic precision. The opening general statement (<reference osisRef="John.6.37">Joh 6:37</reference>) consists of two members: (1) "All that the Father Giveth me shall come to me"--that is, "Though ye, as I told you, have no faith in Me, My errand into the world shall in no wise be defeated; for all that the Father giveth Me shall infallibly come to Me." Observe, what is given Him by the Father is expressed in the singular number and neuter gender--literally, "everything"; while those who come to Him are put in the masculine gender and singular number--"every one." The whole mass, so to speak, is gifted by the Father to the Son as a unity, which the Son evolves, one by one, in the execution of His trust. So <reference osisRef="John.17.2">Joh 17:2</reference>, "that He should give eternal life to all that which Thou hast given Him" [Bengel]. This "shall" expresses the glorious certainty of it, the Father being pledged to see to it that the gift be no empty mockery. (2) "And him that cometh to me I WILL IN NO WISE CAST OUT." As the former was the divine, this is just the human side of the same thing. True, the "coming" ones of the second clause are just the "given" ones of the first. But had our Lord merely said, "When those that have been given Me of My Father shall come to Me, I will receive them"--besides being very flat, the impression conveyed would have been quite different, sounding as if there were no other laws in operation, in the movement of sinners to Christ, but such as are wholly divine and inscrutable to us; whereas, though He does speak of it as a sublime certainty which men's refusals cannot frustrate, He speaks of that certainty as taking effect only by men's voluntary advances to Him and acceptance of Him--"Him that cometh to Me," "whosoever will," throwing the door wide open. Only it is not the simply willing, but the actually coming, whom He will not cast out; for the word here employed usually denotes arrival, as distinguished from the ordinary word, which rather expresses the act of coming (see <reference osisRef="John.8.42">Joh 8:42</reference>, Greek), [Webster and Wilkinson]. "In no wise" is an emphatic negative, to meet the fears of the timid (as in <reference osisRef="Rev.21.27">Re 21:27</reference>, to meet the presumption of the hardened). These, then, being the two members of the general opening statement, what follows is meant to take in both,

37-40. All that, &c.-- This comprehensive and very grand passage is expressed with a peculiar artistic precision. The opening general statement (Joh 6:37) consists of two members: (1) "All that the Father Giveth me shall come to me"--that is, "Though ye, as I told you, have no faith in Me, My errand into the world shall in no wise be defeated; for all that the Father giveth Me shall infallibly come to Me." Observe, what is given Him by the Father is expressed in the singular number and neuter gender--literally, "everything"; while those who come to Him are put in the masculine gender and singular number--"every one." The whole mass, so to speak, is gifted by the Father to the Son as a unity, which the Son evolves, one by one, in the execution of His trust. So Joh 17:2, "that He should give eternal life to all that which Thou hast given Him" [Bengel]. This "shall" expresses the glorious certainty of it, the Father being pledged to see to it that the gift be no empty mockery. (2) "And him that cometh to me I WILL IN NO WISE CAST OUT." As the former was the divine, this is just the human side of the same thing. True, the "coming" ones of the second clause are just the "given" ones of the first. But had our Lord merely said, "When those that have been given Me of My Father shall come to Me, I will receive them"--besides being very flat, the impression conveyed would have been quite different, sounding as if there were no other laws in operation, in the movement of sinners to Christ, but such as are wholly divine and inscrutable to us; whereas, though He does speak of it as a sublime certainty which men's refusals cannot frustrate, He speaks of that certainty as taking effect only by men's voluntary advances to Him and acceptance of Him--"Him that cometh to Me," "whosoever will," throwing the door wide open. Only it is not the simply willing, but the actually coming, whom He will not cast out; for the word here employed usually denotes arrival, as distinguished from the ordinary word, which rather expresses the act of coming (see Joh 8:42, Greek), [Webster and Wilkinson]. "In no wise" is an emphatic negative, to meet the fears of the timid (as in Re 21:27, to meet the presumption of the hardened). These, then, being the two members of the general opening statement, what follows is meant to take in both,


<hi type="bold">41-46. Jews murmured--</hi>muttered, not in our Lord's hearing, but He knew it (<reference osisRef="John.6.43">Joh 6:43</reference>; <reference osisRef="John.2.25">Joh 2:25</reference>).

<hi type="bold">he said, I am the bread, &c.--</hi>Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born? And yet He says He came down from heaven!"

41-46. Jews murmured-- muttered, not in our Lord's hearing, but He knew it (Joh 6:43; Joh 2:25). he said, I am the bread, &c.-- Missing the sense and glory of this, and having no relish for such sublimities, they harp upon the "Bread from heaven." "What can this mean? Do we not know all about Him--where, when, and of whom He was born? And yet He says He came down from heaven!"


<hi type="bold">47-51. He that believeth, &c.--</hi>(See on <reference osisRef="John.3.36">Joh 3:36</reference>; <reference osisRef="John.5.24">Joh 5:24</reference>).

47-51. He that believeth, &c.-- (See on Joh 3:36; Joh 5:24).


<hi type="bold">52. Jews strove among themselves--</hi>arguing the point together.

<hi type="bold">How can, &c.--</hi>that is, Give us His flesh to eat? Absurd.

52. Jews strove among themselves-- arguing the point together. How can, &c.-- that is, Give us His flesh to eat? Absurd.


<hi type="bold">53-58. Except ye eat the flesh ... and drink the blood ... no life, &c.--</hi>The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not but suggest the idea of His death--implied in the separation of one's flesh from his blood. And as He had already hinted that it was to be something very different from a natural death, saying, "My flesh I will give for the life of the world" (<reference osisRef="John.6.51">Joh 6:51</reference>), it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" (<reference osisRef="John.6.36">Joh 6:36</reference>). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in <reference osisRef="John.6.51">Joh 6:51</reference>, though in more emphatic terms--that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners.

53-58. Except ye eat the flesh... and drink the blood... no life, &c.-- The harshest word He had yet uttered in their ears. They asked how it was possible to eat His flesh. He answers, with great solemnity, "It is indispensable." Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not only "eat His flesh" but "drink His blood," which could not but suggest the idea of His death--implied in the separation of one's flesh from his blood. And as He had already hinted that it was to be something very different from a natural death, saying, "My flesh I will give for the life of the world" (Joh 6:51), it must have been pretty plain to candid hearers that He meant something above the gross idea which the bare terms expressed. And farther, when He added that they "had no life in them unless they thus ate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinking, in this gross sense, His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to be so. Our Lord had told them that in spite of all they had "seen" in Him, they "did not believe" (Joh 6:36). For their conviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid and thoughtful in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and Office, He takes advantage of their very difficulties and objections to announce, for all time, those most profound truths which are here expressed, regardless of the disgust of the unteachable, and the prejudices even of the most sincere, which His language would seem only designed to deepen. The truth really conveyed here is no other than that expressed in Joh 6:51, though in more emphatic terms--that He Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men; and that unless men voluntarily appropriate to themselves this death, in its sacrificial virtue, so as to become the very life and nourishment of their inner man, they have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to us sinners.


<hi type="bold">59. These things said he in the synagogue--</hi>which seems to imply that what follows took place after the congregation had broken up.

59. These things said he in the synagogue-- which seems to imply that what follows took place after the congregation had broken up.


<hi type="bold">60-65. Many ... of his disciples--</hi>His pretty constant followers, though an outer circle of them.

<hi type="bold">hard saying--</hi>not merely harsh, but insufferable, as the word often means in the Old Testament.

<hi type="bold">who can hear--</hi>submit to listen to it.

60-65. Many... of his disciples-- His pretty constant followers, though an outer circle of them. hard saying-- not merely harsh, but insufferable, as the word often means in the Old Testament. who can hear-- submit to listen to it.


<hi type="bold">66-71. From that time, &c.--</hi>or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer.

<hi type="bold">walked no more--</hi>Many a journey, it may be, they had taken with Him, but now they gave Him up finally!

66-71. From that time, &c.-- or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke--they could not stand it any longer. walked no more-- Many a journey, it may be, they had taken with Him, but now they gave Him up finally!


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="John.7.1-John.7.53">Joh 7:1-53</reference>. Christ at the Feast of Tabernacles.</title>

<hi type="bold">1-2. After these things--</hi>that is, all that is recorded after <reference osisRef="John.5.18">Joh 5:18</reference>.

<hi type="bold">walked in Galilee--</hi>continuing His labors there, instead of going to Judea, as might have been expected.

<hi type="bold">sought to kill him--</hi>referring back to <reference osisRef="John.5.18">Joh 5:18</reference>. Hence it appears that our Lord did not attend the Passover mentioned in <reference osisRef="John.6.4">Joh 6:4</reference>--being the third since His ministry began, if the feast mentioned in <reference osisRef="John.5.1">Joh 5:1</reference> was a Passover.

CHAPTER 7 Joh 7:1-53. Christ at the Feast of Tabernacles. 1-2. After these things-- that is, all that is recorded after Joh 5:18. walked in Galilee-- continuing His labors there, instead of going to Judea, as might have been expected. sought to kill him-- referring back to Joh 5:18. Hence it appears that our Lord did not attend the Passover mentioned in Joh 6:4--being the third since His ministry began, if the feast mentioned in Joh 5:1 was a Passover.


<hi type="bold">3-5. His brethren said--</hi>(See on <reference osisRef="Matt.13.54-Matt.13.56">Mt 13:54-56</reference>).

<hi type="bold">Depart ... into Judea, &c.--</hi>In <reference osisRef="John.7.5">Joh 7:5</reference> this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (<reference osisRef="Acts.1.14">Ac 1:14</reference>), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See <reference osisRef="Ps.69.8">Psa 69:8</reference>, "I am become a stranger to my brethren, an alien unto my mother's children!")

3-5. His brethren said-- (See on Mt 13:54-56). Depart... into Judea, &c.-- In Joh 7:5 this speech is ascribed to their unbelief. But as they were in the "upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Ac 1:14), they seem to have had their prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show in such cases), than from unbelief. There was also, probably, a tincture of vanity in it. "Thou hast many disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims Thou dost to linger so long here, away from the city of our solemnities, where surely 'the kingdom of our father David' is to be set up: 'seeking,' as Thou dost, 'to be known openly,' those miracles of Thine ought not to be confined to this distant corner, but submitted at headquarters to the inspection of 'the world.'" (See Psa 69:8, "I am become a stranger to my brethren, an alien unto my mother's children!")


<hi type="bold">6-10. My time is not yet come--</hi>that is, for showing Himself to the world.

<hi type="bold">your time is always ready--</hi>that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"

6-10. My time is not yet come-- that is, for showing Himself to the world. your time is always ready-- that is "It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs what ye know not. The world has no quarrel with you, for ye bear no testimony against it, and so draw down upon yourselves none of its wrath; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, and one false step might precipitate its fury on its Victim's head before the time. Away, therefore, to the feast as soon as it suits you; I follow at the fitting moment, but 'My time is not yet full come.'"


<hi type="bold">11-13. Jews--</hi>the rulers.

<hi type="bold">sought him--</hi>for no good end.

<hi type="bold">Where is He?--</hi>He had not been at Jerusalem for probably a year and a half.

11-13. Jews-- the rulers. sought him-- for no good end. Where is He?-- He had not been at Jerusalem for probably a year and a half.


<hi type="bold">14-15. about the midst of the feast--</hi>the fourth or fifth day of the eight, during which it lasted.

<hi type="bold">went up into the temple and taught--</hi>The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.

14-15. about the midst of the feast-- the fourth or fifth day of the eight, during which it lasted. went up into the temple and taught-- The word denotes formal and continuous teaching, as distinguished from mere casual sayings. This was probably the first time that He did so thus openly in Jerusalem. He had kept back till the feast was half through, to let the stir about Him subside, and entering the city unexpectedly, had begun His "teaching" at the temple, and created a certain awe, before the wrath of the rulers had time to break it.


<hi type="bold">16-18. doctrine ... not mine, &c.--</hi>that is, from Myself unauthorized; I am here by commission.

16-18. doctrine... not mine, &c.-- that is, from Myself unauthorized; I am here by commission.


<hi type="bold">19-20. Did not Moses, &c.--</hi>that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.

19-20. Did not Moses, &c.-- that is, In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill Me" ye are its greatest enemies.


<hi type="bold">21-24. I have done one work, &c.--</hi>Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (<reference osisRef="John.5.9">Joh 5:9</reference>, <reference osisRef="John.16.18">16, 18</reference>). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.

21-24. I have done one work, &c.-- Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of the impotent man, and the murderous rage it had kindled (Joh 5:9, 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newly done. But their present attempt "to kill Him" brought up the past scene vividly, not only to Him, but without doubt to them, too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs, He gave His position great moral strength.


<hi type="bold">25-27. some of them of Jerusalem--</hi>the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.

25-27. some of them of Jerusalem-- the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered that they were now letting Him teach openly.


<hi type="bold">28-29. cried Jesus--</hi>in a louder tone, and more solemn, witnessing style than usual.

<hi type="bold">Ye both, &c.--</hi>that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself."

<hi type="bold">but he that sent me is true, &c.--</hi>Probably the meaning is, "He that sent Me is the only real Sender of any one."

28-29. cried Jesus-- in a louder tone, and more solemn, witnessing style than usual. Ye both, &c.-- that is, "Yes, ye know both Myself and My local parentage, and (yet) I am not come of Myself." but he that sent me is true, &c.-- Probably the meaning is, "He that sent Me is the only real Sender of any one."


<hi type="bold">30-32. sought to take ... none laid hands--</hi>their impotence being equal to their malignity.

30-32. sought to take... none laid hands-- their impotence being equal to their malignity.


<hi type="bold">33-34. Yet a little while, &c.--</hi>that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.

33-34. Yet a little while, &c.-- that is, "Your desire to be rid of Me will be for you all too soon fulfilled. Yet a little while and we part company--for ever; for I go whither ye cannot come: nor, even when ye at length seek Him whom ye now despise, shall ye be able to find Him"--referring not to any penitential, but to purely selfish cries in their time of desperation.


<hi type="bold">35-36. Whither will he go, &c.--</hi>They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.

35-36. Whither will he go, &c.-- They cannot comprehend Him, but seem awed by the solemn grandeur of His warning. He takes no notice, however, of their questions.


<hi type="bold">37-39. the last day, that great day of the feast--</hi>the eighth (<reference osisRef="Lev.23.39">Le 23:39</reference>). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of <reference osisRef="Isa.12.3">Is 12:3</reference> were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in <reference osisRef="John.7.39">Joh 7:39</reference>, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot].

<hi type="bold">Jesus stood--</hi>On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position.

<hi type="bold">and cried--</hi>as if making proclamation in the audience of all the people.

<hi type="bold">If any man thirst, let him come unto me, and drink!--</hi>What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (<reference osisRef="John.4.13">Joh 4:13</reference>, <reference osisRef="John.4.14">14</reference>). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (<reference osisRef="Matt.11.28">Mt 11:28</reference>), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (<reference osisRef="John.6.36">Joh 6:36</reference>) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (<reference osisRef="Isa.55.1">Is 55:1</reference>). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"

37-39. the last day, that great day of the feast-- the eighth (Le 23:39). It was a sabbath, the last feast day of the year, and distinguished by very remarkable ceremonies. "The generally joyous character of this feast broke out on this day into loud jubilation, particularly at the solemn moment when the priest, as was done on every day of this festival, brought forth, in golden vessels, water from the stream of Siloah, which flowed under the temple-mountain, and solemnly poured it upon the altar. Then the words of Is 12:3 were sung, With joy shall ye draw water out of the wells of Salvation, and thus the symbolical reference of this act, intimated in Joh 7:39, was expressed" [Olshausen]. So ecstatic was the joy with which this ceremony was performed--accompanied with sound of trumpets--that it used to be said, "Whoever had not witnessed it had never seen rejoicing at all" [Lightfoot]. Jesus stood-- On this high occasion, then, He who had already drawn all eyes upon Him by His supernatural power and unrivalled teaching--"Jesus stood," probably in some elevated position. and cried-- as if making proclamation in the audience of all the people. If any man thirst, let him come unto me, and drink!-- What an offer! The deepest cravings of the human spirit are here, as in the Old Testament, expressed by the figure of "thirst," and the eternal satisfaction of them by "drinking." To the woman of Samaria He had said almost the same thing, and in the same terms (Joh 4:13, 14). But what to her was simply affirmed to her as a fact, is here turned into a world-wide proclamation; and whereas there, the gift by Him of the living water is the most prominent idea--in contrast with her hesitation to give Him the perishable water of Jacob's well--here, the prominence is given to Himself as the Well spring of all satisfaction. He had in Galilee invited all the WEARY AND HEAVY-LADEN of the human family to come under His wing and they should find REST (Mt 11:28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (Joh 6:36) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the "HUNGER," and quench the "THIRST," of all that apply to Him. There is, and there can be, nothing beyond that here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the streets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation now sounding forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no Money!" &c. (Is 55:1). In this light we have but two alternatives; either to say with Caiaphas of Him that uttered such words, "He is guilty of death," or falling down before Him to exclaim with Thomas, " My Lord AND MY God!"


<hi type="bold">40-43. Many ... when they heard this ... said, Of a truth, &c.--</hi>The only wonder is they did not all say it. "But their minds were blinded."

40-43. Many... when they heard this... said, Of a truth, &c.-- The only wonder is they did not all say it. "But their minds were blinded."


<hi type="bold">44-49. would have taken him; but, &c.--</hi>(See on <reference osisRef="John.7.30">Joh 7:30</reference>).

44-49. would have taken him; but, &c.-- (See on Joh 7:30).


<hi type="bold">50-53. Nicodemus--</hi>reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.

50-53. Nicodemus-- reappearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="John.8.1-John.8.11">Joh 8:1-11</reference>. The Woman Taken in Adultery.</title>

<hi type="bold">1-2. Jesus went unto the Mount of Olives--</hi>This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (<reference osisRef="John.7.53">Joh 7:53</reference>), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in <reference osisRef="Luke.21.37">Lu 21:37</reference>, <reference osisRef="Luke.21.38">38</reference> may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [Stier].

CHAPTER 8 Joh 8:1-11. The Woman Taken in Adultery. 1-2. Jesus went unto the Mount of Olives-- This should have formed the last verse of the foregoing chapter. "The return of the people to the inert quiet and security of their dwellings (Joh 7:53), at the close of the feast, is designedly contrasted with our Lord's homeless way, so to speak, of spending the short night, who is early in the morning on the scene again. One cannot well see why what is recorded in Lu 21:37, 38 may not even thus early have taken place; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so He might compose His sorrowful and interceding heart, and collect His energies for new labors of love; preferring for His resting-place Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His final humiliation and exaltation" [Stier].


<hi type="bold">3-6. scribes and Pharisees--</hi>foiled in their yesterday's attempt, and hoping to succeed better in this.

3-6. scribes and Pharisees-- foiled in their yesterday's attempt, and hoping to succeed better in this.


<hi type="bold">7. He that is without sin--</hi>not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin.

<hi type="bold">cast a stone--</hi>"the stone," meaning the first one (<reference osisRef="Deut.17.7">De 17:7</reference>).

7. He that is without sin-- not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he whose conscience acquits him of any such sin. cast a stone-- "the stone," meaning the first one (De 17:7).


<hi type="bold">8. again he stooped down and wrote--</hi>The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.

8. again he stooped down and wrote-- The design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slink away unobserved by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it is added.


<hi type="bold">9. they ... convicted ... went out one by one ... Jesus was left alone--</hi>that is, without one of her accusers remaining; for it is added.

<hi type="bold">the woman in the midst--</hi>that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.

9. they... convicted... went out one by one... Jesus was left alone-- that is, without one of her accusers remaining; for it is added. the woman in the midst-- that is, of the remaining audience. While the trap failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home thrust, they immediately made off--which makes the impudence of those impure hypocrites in dragging such a case before the public eye the more disgusting.


<hi type="bold">10. Woman, &c.--</hi>What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I <hi type="bold">condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare <reference osisRef="Luke.5.28">Lu 5:28</reference>; <reference osisRef="Luke.7.48">7:48]</reference>--</hi>"Go in peace" [compare <reference osisRef="Mark.5.34">Mr 5:34</reference>; <reference osisRef="Luke.7.50">Lu 7:50</reference>; <reference osisRef="Luke.8.48">8:48]</reference>), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (<reference osisRef="John.12.47">Joh 12:47</reference>). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (<reference osisRef="John.5.14">Joh 5:14</reference>), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).

10. Woman, &c.-- What inimitable tenderness and grace! Conscious of her own guilt, and till now in the hands of men who had talked of stoning her, wondering at the skill with which her accusers had been dispersed, and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teachableness before unknown, to our Lord's admonition. "And Jesus said unto her, Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (such as, "Thy sins are forgiven thee" [compare Lu 5:28; 7:48]-- "Go in peace" [compare Mr 5:34; Lu 7:50; 8:48]), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magistrate's office, nor acts the Judge in any sense (Joh 12:47). But in saying, "Go and sin no more," which had been before said to one who undoubtedly believed (Joh 5:14), more is probably implied than expressed. If brought suddenly to conviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, this call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable manuscripts, and those which have it vary to some extent. The internal evidence in its favor is almost overpowering. It is easy to account for its omission, though genuine; but if not so, it is next to impossible to account for its insertion).


<title type="x-s3"><reference osisRef="John.8.12-John.8.59">Joh 8:12-59</reference>. Further Discourses of Jesus--Attempt to Stone Him.</title>

<hi type="bold">12. I am the light of the world--</hi>As the former references to water (<reference osisRef="John.4.13">Joh 4:13</reference>, <reference osisRef="John.4.14">14</reference>; <reference osisRef="John.7.37-John.7.39">7:37-39</reference>) and to bread (<reference osisRef="John.6.35">Joh 6:35</reference>) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on <reference osisRef="John.8.20">Joh 8:20</reference>) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE Light of the world"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (<reference osisRef="Eph.5.8">Ep 5:8</reference>); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, <reference osisRef="John.5.35">Joh 5:35</reference>), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE Light which, coming into the world, lighteth every man" (<reference osisRef="John.1.8">Joh 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>). Under this magnificent title Messiah was promised of old (<reference osisRef="Isa.42.6">Is 42:6</reference>; Mal 4:2, &c.).

<hi type="bold">he that followeth me--</hi>as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness.

<hi type="bold">but shall have the light of life--</hi>the light, as of a new world, a newly awakened spiritual and eternal life.

Joh 8:12-59. Further Discourses of Jesus--Attempt to Stone Him. 12. I am the light of the world-- As the former references to water (Joh 4:13, 14; 7:37-39) and to bread (Joh 6:35) were occasioned by outward occurrences, so this one to light. In "the treasury" where it was spoken (see on Joh 8:20) stood two colossal golden lamp-stands, on which hung a multitude of lamps, lighted after the evening sacrifice (probably every evening during the feast of tabernacles), diffusing their brilliancy, it is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of the water from Siloam Jesus cried, saying, "If any man thirst, let him come unto me and drink," so now amidst the blaze and the joyousness of this illumination, He proclaims, "I AM THE Light of the world"--plainly in the most absolute sense. For though He gives His disciples the same title, they are only "light in the Lord" (Ep 5:8); and though He calls the Baptist "the burning and shining light" (or "lamp" of his day, Joh 5:35), yet "he was not that Light, but was sent to bear witness of that Light: that was THE TRUE Light which, coming into the world, lighteth every man" (Joh 1:8, 9). Under this magnificent title Messiah was promised of old (Is 42:6; Mal 4:2, &c.). he that followeth me-- as one does a light going before him, and as the Israelites did the pillar of bright cloud in the wilderness. but shall have the light of life-- the light, as of a new world, a newly awakened spiritual and eternal life.


<hi type="bold">13-19. bearest record of thyself; thy record is not true--</hi>How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.

13-19. bearest record of thyself; thy record is not true-- How does He meet this specious cavil? Not by disputing the wholesome human maxim that "self-praise is no praise," but by affirming that He was an exception to the rule, or rather, that it had no application to Him.


<hi type="bold">20. These words spake Jesus in the treasury--</hi>a division, so called, of the fore court of the temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.], which may confirm the genuineness of <reference osisRef="John.8.2-John.8.11">Joh 8:2-11</reference>, as the place where the woman was brought.

<hi type="bold">no man laid hands on him, &c.--</hi>(See on <reference osisRef="John.7.30">Joh 7:30</reference>). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.

20. These words spake Jesus in the treasury-- a division, so called, of the fore court of the temple, part of the court of the women [Josephus, Antiquities, 19.6.2, &c.], which may confirm the genuineness of Joh 8:2-11, as the place where the woman was brought. no man laid hands on him, &c.-- (See on Joh 7:30). In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him.


<hi type="bold">21-25. Then said Jesus again unto them, I go my way, &c.--</hi>(See on <reference osisRef="John.7.33">Joh 7:33</reference>).

21-25. Then said Jesus again unto them, I go my way, &c.-- (See on Joh 7:33).


<hi type="bold">26-27. I have many things to say and to judge of you; but he that sent me is true, &c.--</hi>that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, <reference osisRef="John.16.8">Joh 16:8</reference>), but what I do say is just the message My Father hath given Me to deliver.

26-27. I have many things to say and to judge of you; but he that sent me is true, &c.-- that is, I could, and at the fitting time, will say and judge many things of you (referring perhaps to the work of the Spirit which is for judgment as well as salvation, Joh 16:8), but what I do say is just the message My Father hath given Me to deliver.


<hi type="bold">28-30. When ye have lifted up the Son of man--</hi>The plainest intimation He had yet given in public of the manner and the authors of His death.

<hi type="bold">then shall ye know that I am he, &c.--</hi>that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.

28-30. When ye have lifted up the Son of man-- The plainest intimation He had yet given in public of the manner and the authors of His death. then shall ye know that I am he, &c.-- that is, find out, or have sufficient evidence, how true was all He said, though they would be far from owning it.


<hi type="bold">31-33. Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.--</hi>The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare <reference osisRef="John.15.3-John.15.8">Joh 15:3-8</reference>), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."

31-33. Then said Jesus to those Jews who believed, If ye continue in my word, then are ye my disciples indeed, &c.-- The impression produced by the last words of our Lord may have become visible by some decisive movement, and here He takes advantage of it to press on them "continuance" in the faith, since then only were they His real disciples (compare Joh 15:3-8), and then should they experimentally "know the truth," and "by the truth be made (spiritually) free."


<hi type="bold">34-35. Whosoever committeth sin--</hi>that is, liveth in the commission of it--(Compare <reference osisRef="1John.3.8">1Jo 3:8</reference>; <reference osisRef="Matt.7.23">Mt 7:23</reference>).

<hi type="bold">is the servant of sin--</hi>that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare <reference osisRef="2Pet.2.19">2Pe 2:19</reference>; <reference osisRef="Rev.6.16">Re 6:16</reference>). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.

34-35. Whosoever committeth sin-- that is, liveth in the commission of it--(Compare 1Jo 3:8; Mt 7:23). is the servant of sin-- that is, the bond-servant, or slave of it; for the question is not about free service, but who are in bondage. (Compare 2Pe 2:19; Re 6:16). The great truth here expressed was not unknown to heathen moralists; but it was applied only to vice, for they were total strangers to what in revealed religion is called sin. The thought of slaves and freemen in the house suggests to our Lord a wider idea.


<hi type="bold">37-41. ye seek to kill me--</hi>He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell--it was the awe which His combined dignity, courage, and benignity struck into them.

<hi type="bold">because my word hath no place in you--</hi>When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.

37-41. ye seek to kill me-- He had said this to their face before: He now repeats it, and they do not deny it; yet are they held back, as by some marvellous spell--it was the awe which His combined dignity, courage, and benignity struck into them. because my word hath no place in you-- When did ever human prophet so speak of His words? They tell us of "the word of the Lord" coming to them. But here is One who holds up "His word" as that which ought to find entrance and abiding room for itself in the souls of all who hear it.


<hi type="bold">42-43. If God were your Father, ye would love me--</hi>"If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.

42-43. If God were your Father, ye would love me-- "If ye had anything of His moral image, as children have their father's likeness, ye would love Me, for I am immediately of Him and directly from Him." But "My speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you because ye cannot take in the truth which it conveys.