this is figuratively spoken, for I shall ascend with the same body with which I shall arise from the dead; therefore my flesh and blood far from being eaten by men, shall not even be found among them. Verse 63. It is the spirit that quickeneth] It is the spiritual sense only of my words that is to be attended to; and through which life is to be attained: 2 Cor. iii. 6. Such only as eat and drink what I have mentioned, in a spiritual sense, are to expect eternal life. The flesh profiteth nothing] If ye could even eat my flesh and drink my blood, this would not avail for your salvation. These words contain a caution that the hearers should not understand his words in the strict literal sense, as if his body were really BREAD; and as if his flesh and blood were really to be eaten and drank. The words that I speak] Or, I have spoken. Instead of huλw, I speak, I read λɛλαλnxɑ, I have spoken, on the authority of BCDKLT. thirteen others; the Syriac, all the Arabic, all the Persic, Coptic, Ethiopic, Gothic, Slavonic, Vulgate, all the Itala; Origen, Eusebius, Athanasius, Basil, Cyril, Chrysostom, Tertullian, Ambrosius, Augustin, Gaudentius, and Vigilius Taps. This is an important reading, and plainly shews that our Lord's words here, do not refer to any new point of doctrine which he was then inculcating, but to what he had spoken concerning his being the living bread, and concerning the eating of his flesh, and drinking of his blood in the preceding verses. Are spirit, and they are life.] As my words are to be spiritually understood, so the life they promise is of a spiritual nature: see Bishop Pearce. Verse 64. But there are some of you that believe not.] This is addressed to Judas, and to those disciples who left him: ver. 66. . And who should betray him] Or, who would deliver him up. Because he knew all things; he knew from the first, from Judas's call to the apostleship, and from eternity, (if the reader pleases) who it was who would (not should) deliver him up into the hands of the Jews. Should, in the apprehension of most, implies necessity and compulsion; would, implies that he was under the influence of his own free will, without necessity or constraint. The former takes away his guilt: for what a man is irresistibly compelled to do, by the supreme authority of God, he cannot avoid; and therefore to him no blame can attach: but Judas having acted through his own free will, abusing his power, and the grace he had received, he was guilty of the murder of an innocent man, and deserved the perdition to which he went. Verse 65. Therefore said I unto you] Ver. 44. see the note there. Except it were given unto him] None can come at first, unless he be drawn by the Father; and none can continue, unless he continue under these sacred influences which God gives only to those who do not receive his first graces in vain. St. Augustin himself grants, that it was the sole fault of these disciples that they did not believe, and were saved. Quare non POTERUNT credere, si a me quæratur, cito respondeo, quia NOLEBANT. If I be asked why these could not believe, I immediately answer, because they woULD NOT. Aug. Tract. 53. in Joan. Verse 66. Many of his disciples went back] They no longer associated with him; nor professed to acknowledge him as the Messiah. None of these were of the twelve. Christ had many others who generally attended his ministry, and acknowledged him for the Messiah. Verse 67. Will ye also go away?] Or, do YE also desire, &c. These words are very emphatical. Will You abandon me? you, whom I have distinguished with innumerable marks of my affection-you, whom I have chosen out of the world to be my companions-you, to whom I have revealed the secrets of the eternal world—you, who have been witnesses of all my miracles-you, whom I intend to seat with me on my throne in glory; will you go away? Reader, in what state art thou? Hast thou gone back from Christ, or art thou going back? Wilt thou go? Thou, whom he has redeemed by his bloodthou, whom he has upheld by his power, and fed by his providence-thou, into whose wounded soul he has poured the balm of pardoning mercy-thou, whom he has adopted into the heavenly family-thou, whom he has comforted in so many tribulations and adversities-thou, whose multiplied offences he has freely and fully pardoned; wilt thou go away? Christ alone has the CHAP. VI. words of eternal life. A.M.4031. whom shall we go? thou hast the you twelve, and one of you is a An. Olymp. Words of eternal life. A. D. 27. devil? A.M. 4031. A. D. 27. An. Olymp. CCI. 3. 71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. b Acts 5. 20. Matt. 16. 16. Mark 8. 29. Luke 9. 20. ch. 1. 49. & 11. 27. Luke 6. 13.4 ch. 15. 27. Verse 68. Simon Peter answered] With his usual zeal and readiness, speaking in behalf of the whole, to whom shall we go? Where shall we find a more gracious master-a more powerful Redeemer-a more suitable Saviour? Thou alone hast the words of eternal life. None can teach the doctrine of salvation but thyself; and none can confer the gift of eternal life but thou alone, Reader, let me ask, whither art thou going? Has the world-the devil-the flesh-the words of eternal life? Art thou turning thy back upon God and Christ? For thy zealous services, what has Satan to give thee? Death! hell! and eternal misery! O stop! cleave to Jesus; he will give thee that happiness which, in vain, thou seckest in the pleasures of sin. Verse 69. We believe] On the authority of thy word: and are sure—have known, ɛyvwxaμy, by the evidence of thy miracles, that thou art the Christ, the promised Messiah. pe gelypad piron pu eart Crist Loder Sunu. And we belyfath and witen that thu eart Crist Godes Son. Anglo-Saxon. How near is the mother to the daughter tongue! Instead of Christ the son of the living God, some excellent MSS. BCDL, and others, read o ayios TOU ☺tu, the holy one of God; and this reading Griesbach has received into the text, leaving out Tov (arros, the living. Xeros and yios, convey nearly the same meaning; but the Æthiopic, as usual, retains both. Tou (Tos is omitted by BCDL. H, the Coptic, Sahidie, Armenian, latter Persic, Vulgate, all the Itala but one, and by the Anglo-Saxon; which last, Griesbach has not noticed. Verse 70. Have not I chosen you twelve] Have I not, in an especial manner, called you to believe in my name, and chosen you to be my disciples, and the propagators of my doctrine? nevertheless one of you is a devil, or accuser, enlisted on the side of Satan, who was a murderer from the beginning. Verse 71. He spake of Judas-for he it was that should betray him] OUTOs yag nμshley autov waşadıdovai, he who was about to deliver him up. By referring to this matter so often, did not our blessed Lord intend to warn Judas? Was not the evil fully exposed to his view? and who dare say that it was impossible for him to avoid what he had so often been warned against? When the temptation did take place, and his heart, in purpose, had brought forth the sin, night he not have relented, fallen at his injured master's feet, acknowledged his black offence, and implored forgiveness? And surely his most merciful Lord would have freely pardoned him. 1. On the subject of the disciples sailing off without Christ, and the storm that overtook them, it may be necessary to make a few observations, chiefly for the encouragement of the labourers in God's vineyard. It was the duty of the disciples to depart at the commandment of the Lord, though the storm was great, and the wind contrary. It was their duty to tug at the oar, expecting the appearing of their Lord and master. So it is the duty of the ministers of Christ to embark, and sail even into the sea of persecution and temptation, in order to save souls. There may be darkness for a time-they must row. The waves may rise high-they must row m. The wind may be contrary-still they must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and they shall have souls for their hire. The vessel will get to land, and speedily too. There are particular times in which the Lord pours out his spirit, and multitudes are quickly convinced and converted. "Alas," says one, "I see no fruit of my labour; no return of my prayers and tears." Take courage, man; tug on; thou shalt not labour in vain, nor spend thy strength for nought. What he does thou knowest not now, but thou shalt know hereafter. Great grace, and great peace await thee: take courage, and tug on! 2. When a man forsakes the living God, and gives way to avarice, which appears to have been the case with Judas, he is fit for any thing in which Satan may chuse to employ him. Beware of the love of money! The cursed lust of gold induced a disciple of Christ to betray his God: and has it not been the ruin of millions since? Few people love money merely for its own sake: they love it because it can provide them with the necessaries, conveniences, and comforts of life: those who have not God for their portion incessantly long after these things, and therefore are covetous. While a man watches unto prayer, and abides in the love of Christ Jesus the Lord,' so long he is safe, for he is contented with the lot which God has given him in life. Reader, art thou like Judas (in his best state) put in trust for the poor, or for the church of Christ. Do not covet: and take heed that thou grudge not; nor permit thy heart to be hardened by repeated sights and tales of woe. Thou art but a steward; act faithfully, and act affectionately. Because the ointment that prefigured the death of our Lord Christ is desired by his brethren ST. JOHN. to attend the feast of Tabernacles. was not applied just as Judas would have it, he took offence, || fruit of covetousness! To what excesses and miseries the love betrayed and sold his master; saw and wished to remedy his of money may lead, God aloue can comprehend. If any man transgression; despaired and hanged himself. Behold the love the world, the love of the Father is not in him. Jesus continues in Galilee, 1. up, and the Jews seek him CHAPTER VII. He is desired to go to the feast of Tabernacles, 2—5. His answer, 6-9. He goes at the feast, 10-13. He teaches in the temple, 14-24. The Jews are confounded by his preaching, 25-27. He continues to teach; they wish to slay him, 28-30. Many of the people believe on him, 31. The Pharisees murmur, and our Lord reasons with them, 32-36. His preaching on the last day of the feast, 33-39. The people are greatly divided in their opinions concerning him, 40-44. The officers who were sent by the Pharisees to take him, return, and because they did not bring him, their employers are offended, Nicodemus reasons with them, 50—53. 45-49. A. M. 4033. A FTER these things Jesus walk- walk in Jewry, a because the Jews sought to kill him. a Ch. 5. 16, 18.— Lev. 23. 31. < Matt. 12. 46. Mark 3. 31. Acts 1. 14. NOTES ON CHAP. VII. Verse 1. After these things] St. John passes from the preceding discourse of our Lord, which he delivered a little before the pass-over, chap, vi. 4. to the Feast of Tabernacles, which happened six months after, and thus omits many things mentioned by the other Evangelists, which our blessed Lord said and did during that time. He had already gone over Galilee four or five times; and he continued there because he found that the hatred of the Jews was such, that they would kill him if they could meet with him in Judea; and his time to suffer was not yet come. For he would not walk in Jewry] Instead of this, some MSS. Versions and Fathers read ou yag ux ovσsay, he had not authority, or liberty to walk, &c. That is, he was no longer tolerated, and could not preach publicly in Judea, but at the risk of his life. He found greater scope for the exercise of his important ministry in Galilee than in Judea, || as the chief priests, &c. were continually plotting his death. Verse 2. Feast of tabernacles] This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our September, and the first half of October. This month was the seventh of the ecclesiastical, and first of the civil year. The feast took its name from the tents which were erected about the temple, in public places, in courts, and on the flat roofs of their houses, and in gardens; in which the Jews dwelt for eight days, in commemoration of the forty years during which their fathers dwelt in tents in the wilderness. It was one of the three solemn annual feasts in which all the males were obliged by the law, to appear at Jerusalem. This feast was celebrated in the following manner. All the people cut down branches of palm trees, willows, and myrtles, (and tied them together with gold and silver cords, or with ribbands) which they carried with them all day, took them into their synagogues, and kept them by them while at prayers. On the other days of the feast they carried them with them into the temple, and walked round the altar with them in their hands, singing Hosanna! i, e. Save, we beseech thee, the trumpets sounding on all sides. To this feast St. John seems to refer, Rev. vii. 9, 10. where he represents the saints standing before the throne, with palm branches in their hands, singing salvation to God, &c. On the seventh day of the feast, they went seven times round the altar, and this was called Hosanna rabba, the great Hosanna. See the notes on Matt. xxi. 9. But the ceremony at which the Jews testified most joy, was that of pouring out the water, which was done on the eighth day of the feast. A priest drew some water out of the pool Siloam, in a golden vessel, and brought it into the temple; and at the time of the morning sacrifice, while the members of the sacrifice were on the altar, he went up and poured this water mingled with wine upon it, the people all the while singing with transports of joy, Isai. xii. especially ver. 6. With joy skall ye draw water out of the wells of salvation. To this part of the ceremony, our Lord appears to allude in ver. 37. of this chapter. During this feast many sacrifices were offered. On the first day, besides the ordinary sacrifices, they offered as a burnt-offering, thirteen calves, two rams, and fourteen lambs, with the offerings of flour and the libations of wine, that were to accompany them. They offered also a goat for a sin-offering. On all the succeeding days they offered the same sacrifices, only abating one of the calves each day, so that when the seventh day came, they had but seven calves to offer. On the eighth day which was kept with greater solemnity than the rest, they offered but one calf, one ram, and seven lambs for a burnt-offering, and one goat for a sinoffering, with the usual offerings and libations. On this day, they also offered in the temple, the first-fruits of their latter crops, or of those things which come latest to maturity. During the feast, the 113th, 114th, 115th, 116th, 117th, 118th, and 119th Psalms were sung. Leo of Modena says, that though Moses appointed but eight days, yet custom and the devotion of the people have added a ninth to it, which is called the joy of the law, because that on it they complete the reading of the Pentateuch. See Calmet's Com, and Dict. and Father Lamy. For the law relative to this institution, see Lev. xxiii. 39, 40, &c. and the notes there; and Numb. xxix. 16, &c. Verse 3. His brethren-said] It is generally supposed, that these were the children of the sisters of his mother Mary: but some of the ancients have stated, that Joseph had several children by a former wife. See the account of the Evangelist prefixed to this Gospel. No solid proof can be alleged against this nor can we pretend to say, that these were not the children of Joseph and Mary. Our blessed Lord, it is true, was her first-born, while she was yet a virgin; but no man can prove that he was ber last. It is an article of faith || in the Popish church, to believe in the perpetual virginity of Mary and in this respect, without any reason, several Protestants seem to be Pupists. However this may be, it is certain that the Hebrews gave the name of brethren, to all the relatives of a particular family. See Gen. xxxi. 32, 46. That thy disciples also may see] That is, the disciples which he had made two years and six months before, at the over chap. ii. 23. : believe him to be the Messiah. My A.M.4033. 6 Then Jesus said unto them, с d A. D. 29. An. Olymp. CCII. 1. 7 The world cannot hate you; but me it hateth, because I testify of it, that the works. thereof are evil. 8 Go ye up unto this feast: I'go not up yet b Ch. 2. 4. & 8. 20. ver. 8, 30.- ch. 15. 19.- 4 ch. 3. 19. took it for granted, that Christ was influenced by the same spirit which themselves felt; and that therefore he should use every opportunity of exhibiting himself to the public, that he might get into repute: and they hoped that a part of his honour, would be reflected back upon themselves, as being his near relations. They seem to have said, "It is too little to employ thyself in working miracles in Galilee, in the coun try, and in small villages, among an ignorant and credulous people, from whom thou canst not get much credit: go to Jerusalem, the capital, and among the learned doctors, in the presence of the whole nation assembled at this feast, work thy miracles, and get thyself a name." Verse 5. Neither did his brethren believe in him.] They did not receive him as the promised Messiah: but having seen so many of his miracles, they could not but consider him as an eminent prophet. They supposed that if he were the Messiah, he would wish to manifest himself as such to the world; and because he did not do so, they did not believe that he was the salvation of Israel. Verse 6. My time is not yet come] It is probable our Lord meant no more than this, that he had some business to transact before he could go to Jerusalem: but his brethren having nothing to hinder them, might set off immediately. Others think he speaks of his passion: My time of suffering is not yet come: as ye are still in friendship with the world. ye need not be under any apprehension of danger: ye may go when ye please. The first sense I think is the best. Verse 7. The world cannot hate you] The Jews will not persecute you, because ye are in their sentiments and interests. Ye also expect a worldly Messiah.. But me it hateth] Because I condemn its injustice, its pride, its ambition, and its maxims, by my life and doctrine. It is very likely that the term world, means here the Jewish people only this is an acceptation, in which xocuos frequently occurs in this Gospel. See on chap. xvii. Verse 8. I go not up yet unto this feast] Porphyry accuses our blessed. Lord of falsehood, because he said here, I will not go to this feast, and yet afterwards he went and some interpreters have made more ado than was necessary, in order to pass-reconcile this seeming contradiction. To me the whole seems very simple and plain. Our Lord did not say, I will not go, to this feast; but merely, I go not yet, ourw, or am not going,., Verse 4. No man that doeth any thing in secret, &c.] They Jesus allends the feast; A. M. 40: 3. A. D. 29. 2 unto this feast; for my time is not | He is a good man: others said, Nay; A. M. 4033 An. Olymp. yet full come. but he deceiveth the people. CCHI. 1. 9 When he had said these words unto them, he abode still in Galilee, 13 Howbeit no man spake openly of him for fear of the Jews. then 14 10 But when his brethren were gone up, went he also up unto the feast, not openly, but as it were in secret. A. D. 29. An. Olymp. CCIL. 1. Now about the midst of the feast Jesus went up into the temple, and taught. 15' And the Jews marvelled, saying, How Then the Jews sought him at the feast, knoweth this man letters, having never learned? and said, Where is he? 16 Jesus answered them, and said, "My doctrine is not mine, but his that sent me. a Ch. 8. 30. ver. 6. ch. 11. 56.— 21. 46. Luke 7. 16. ch. 6. 14. ver. 40. ch. 9. 16. & 10. 19.—d Matt. ch. 9. 29. & 12. 42. & 19. 38. f Matt. 13. 51. Mark 6. 2. Luke 4. 22. Acts 2. 7.———¤ Or, learning.— ch. 3. 11. & 8. 28. & 12. 49. & 14. 10, 24. Ecclus. 21. 11. ch. 8.43 i. e. at present; because, as he said ver. 6. and repeats here, his time was not yet come-he had other business to transact before he could go. And it is very likely, that his business detained him in Galilee, till the feast was half over: for we do not find him at Jerusalem till the middle of the feast, ver. 14. i. e. till the feast had been begun four days. He might also be unwilling to go at that time, there being such a great concourse of people on the road to Jerusalem, and his enemies might say, that he had availed himself of this time and multitude, in order to excite sedition. Verse 10. But when his brethren were gone up] Haying dispatched his business, and the coucourse of people being now past, he went up also. Verse 11. Then the Jews sought him] By Jews here are to be understood, the Scribes, Pharisees, and rulers of the people, and not the inhabitants of the province of Judea. It appears from the following verses, that many of the people were prejudiced in his favour, but they dared not to own it publicly for fear of the Jews, i. e. for fear of the rulers of the people. Verse 12. Some said, He is a good man] The multitude were divided in their opinions concerning him: those who knew him best, said, He is a good man. Those who spoke according to the character given him by the priests, &c. said, Nay; but he deceiveth the people. Those who spoke evil of him, spoke out, because they had the rulers on their side: but those who spoke good of him, were obliged to do it in private, because they feared these rulers. Calumny and slander are among the privileged orders; they stalk abroad with their thousand brazen mouths, and blast the reputation of the followers of God. Benevolence and candour are only on sufferance; and a whisper in secret, is the most they are permitted to give in behalf of Christ and his followers, whose laws and maxims condemn a vicious world, and gall it to revenge. Verse 14. The midst of the feast] Though the canons required him to be there on the first day, for the performance of a great variety of rites; yet as these were in general the invention of their doctors, he might think it very proper, neither to attend nor perform them. Verse, 15. How knoweth this man letters, having never learned] The Jewish learning consisted in the knowledge of their own scriptures, and the traditions of their elders. In this learning our blessed Lord excelled. No person ever spoke with more grace and dignity, nor knew better how to make a more proper use, or a happier application of Jewish allegories and parables: because none ever penetrated the sense of the Scriptures as he did; none ever cited them more successfully, nor ever shewed their accomplishment in so complete and satisfactory a manner. As these branches of learning were taught at the Jewish schools, and our Lord had never attended there, they were astonished to find him excelling in that sort of learning, of which they themselves professed to be the sole teachers. Verse 16. My doctrine is not mine] Our blessed Lord, in the character of Messiah, might as well say, My doctrine is not mine, as an ambassador might say, I speak not my own words, but his who sent me and he speaks these words, to draw the attention of the Jews, from the teaching of man to the teaching of God; and to shew them, that he was the promised Messiah; the very person on whom, according to the prophet, (Isai. xi. 2.) the Spirit of Jehovah-the Spirit of wisdom, counsel, understanding, might, and knowledge, should rest. Verse 17. If any man will do his will, &c.] I will give you a sure rule by which ye may judge of my doctrine: if you really wish to do the will of God, begin the practice of it; and take my doctrine, and apply it to all that you know God requires of man; and if you find one of my precepts con trary to the nature, perfections, and glory of God; or to the present or eternal welfare of men; then ye shall be at liberty to assert, that my doctrine is human and erroneous, and God has not sent me. But if, on the contrary, ye find that the |