was. 39 (But this he spake of the "of Bethlehem, f where David Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) 43 So there was a division among the people because of him. 40 Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. b 41 Others said, This is the Christ. But some said, Shall Christ come out of Galilee ? 42 Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town 44 And some of them would have taken him; but no man laid hands on him. 45 Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? 46 The officers answered, Never man spake like this man. 47 Then answered them the Pharisees, Are ye also deceived? a Is.44.3. Joel 2.28. c.16.7. Ac.2.17,33. b De. e Ps.132.11. Je.23.5. f Mi.5.2. Lu.2.4. 18.15,18. c.6.14. c c.4.42. 6.69. dc.1.46. ver.52. g 1 Sa. 16.1,5. k Lu.4.22. 39. Of the Spirit. Of the Holy that they happened to come at the very Spirit, that should be sent down to at-time in which he was speaking. They tend their preaching, and to convert sinners. Was not yet given. Was not given in such full and large measures as should be after Jesus had ascended to heaven. Certain measures of the influences of the Spirit had been always given in the conversion and sanctification of the ancient saints and prophets. But that abundant and full effusion which the apostles were permitted afterwards to behold had not yet been given. See Acts ii., x. 44, 45. Jesus was not yet glorified. Jesus had not yet ascended to heaven-to the glory and honor that awaited him there. It was a part of the arrangement in the work of redemption that the influences of the Holy Spirit should descend chiefly after the death of Jesus, as that death was the procuring cause of this great blessing. Hence he said, (John xvi. 7), "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." See also ver. 8-12, and ch. xiv. 15, 16, 26. Compare Eph. iv. 8, 9, 10, 11. 40. The prophet. That is, the prophet whom they expected to precede the coming of the Messiah, either Elijah or Jeremiah. See Matt. xvi. 14. 41, 42. See Matt. ii. 4-6. ¶ Where David was. 1 Sam. xvi. 1-4. 45, 46. The officers. Those who had been appointed (ver. 32) to take him. It seems that Jesus was in the midst of the people, addressing them, and were so impressed and awed with what he said, that they dared not to take him.-There have been few instances of eloquence like this. His speaking had so much evidence of truth, so much proof that he was from God, and was so impressive and persuasive, that they were convinced of his innocence, and they dared not touch him to execute their commission. We have here, 1st. A remarkable testimony to the commanding eloquence and truth of Jesus. 2d. Wicked men may be awed and restrained by the presence of a good man, and by the evidence that he speaks that which is true. 3d. God can preserve his friends. Here were men sent for a particular purpose. They were armed with power. They were commissioned by the highest authority of the nation. On the other hand, Jesus was without arms or armies, and without external protection. Yet, in a manner which the officers and the high priests would have little expected, he was preserved. So, in ways we little expect, God will defend and deliver us, when in the midst of danger. 4th. No prophet, apostle, or minister, has ever spoken the truth with as much power, grace. and beauty, as Jesus. It should be ours, therefore, to listen to his words, and to sit at his feet and learn heavenly wisdom. 47. Are ye also deceived? They set down the claims of Jesus as of course an imposture. They did not examine, 48 Have any of the rulers or of the Pharisees believed on him? 49 But this people, who knoweth not the law, are cursed. a Je.5.4,5. c.12.42. 1 Cor.1.26. 1 50 Nicodemus saith unto them ( he that came to Jesus by night, being one of them,) b c.3.2. 1 to him. say, the rabble. It denotes the scorn which they felt that the people should presume to judge for themselves in a case pertaining to their own salvation. but were, like thousands, determined to believe that he was a deceiver. Hence they did not ask them whether they were convinced, or had seen evidence that he was the Messiah; but Who knoweth not the law. Who have with mingled contempt, and envy, and not been instructed in the schools of anger, asked if they were also deluded. the Pharisees, and been taught to inThus many assume religion to be an terpret the Old Testament as they had. imposture and when one becomes a They supposed that any who believed Christian, they assume at once that he on the humble and despised Jesus is deceived; that he is the victim of must be of course ignorant of the true foolish credulity or superstition, and doctrines of the Old Testament, as they treat him with ridicule or scorn. Can-held that a very different Messiah from dor would require them to inquire whether such changes were not proof of the power and truth of the gospel, as candor in the case of the rulers required them to inquire whether Jesus had not given them evidence that he was from God. him was foretold. Many instances are preserved in the writings of the Jews of the great contempt in which the Pharisees held the common people. It may here be remarked that Christianity is the only system of religion ever presented to man that in a proper manner 48. The rulers. The members of regarded the poor, the ignorant, and the sanhedrim, who were supposed to the needy. Philosophers and Pharihave control over the religious rites and sees, in all ages, have looked on them doctrines of the nation. T The Phari- with contempt. Are cursed. Are sees. The sect possessing wealth, and execrable; are of no account; are office, and power. The name Phari- worthy only of contempt and perdition. sees sometimes denotes those who were Some suppose that there is reference high in honor and authority. This here to their being worthy to be cut off shows the rule by which they judged from the people for believing on him, of religion: 1st. They claimed the right or worthy to be put out of the synaof regulating the doctrines and rites of gogue. See ch. ix. 22. But it seems religion. 2d. They repressed the liberty to be an expression only of contempt; of private judgment, stifled investiga-a declaration that they were a rabble, tion, assumed that a new doctrine must ignorant, unworthy of notice, and going be heresy, and labored to keep the to ruin. Observe however, 1st. That people in inglorious bondage. 3d. They of this despised people were choser. treated the new doctrine of Jesus with most of those who became Christians. contempt, and thus attempted to put it 2d. That if the people were ignorant, down, not by argument, but by con- it was the fault of the Pharisees and tempt, and especially because it was rulers. It was their business to see embraced by the common people. This that they were taught. 3d. There is is the way in which doctrines contrary no way so common of attempting to to the truth of God have been uniformly oppose Christianity as by ridiculing its supported in the world; this is the way friends as poor, and ignorant, and weak, in which new views of truth are met, and credulous. As well might food, and this the way in which those in ec- and raiment, and friendship, and patriotclesiastical power often attempt to lord ism, be held in contempt because the it over God's heritage, and to repress poor need the one, or possess the other. the investigation of the Bible. 50. Nicodemus. See ch. iii. 1. ¶ One 49. This people. The word here of them. That is, one of the great coun translated people is the one commonly cil, or sanhedrim. God often places rendered the multitude. It is a word one or more pious men in legislative asexpressive of contempt, or, as we would I semblies to vindicate his honor and his க 51 Doth our law judge any man before it hear him, and know what he doeth? 52 They answered and said unto him, Art thou also of Galilee? Search and look for out of Galilee ariseth no prophet. 2 And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. 3 And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set 53 And every man went unto his her in the midst, own house. CHAPTER VIII. 4 They say unto him, Master, this woman was taken in adultery, JESUS went unto the Mount of in the very act. a De.17.8. Pr.18.13. b Is.9.1,2. law. And he often gives a man grace on such occasions boldly to defend his cause, to put men upon their proof, and to confound the proud and the domineering. We see in this case, also, that a man, at one time timid and fearful, may on other occasions be bold, and fearlessly defend the truth as it is in Jesus. This example should lead every man entrusted with authority or office, fearlessly to defend the truth of God: and when the rich and the mighty are pouring contempt on Jesus and his cause, to stand forth as its fearless defender. 51. Doth our law, &c. The law required justice to be done, and gave every man an opportunity of a fair and impartial trial. Lev. xix. 15, 16. Ex. xxiii. 1, 2. Deut. xix. 15, 18. Their condemnation of Jesus was a violation of every rule of right. He was not arraigned; was not heard in self-defence, and not a single witness was adduced. Nicodemus demanded that justice should be done, and that he should not be condemned until he had had a fair trial. Every man should be presumed to be innocent until he is proved to be guilty. This is a maxim of law, and this is a most just and proper precept in our judgments in private life. 52. Art thou also of Galilee? Here is another expression of contempt. To be a Galilean was a term of the highest reproach. They knew well he was not of Galilee, but they meant to ask whether he also had become a follower of the despised Galilean. Ridicule is not argument, and there is no demonstration in a jibe; but unhappily this is the only weapon which the proud and haughty often use in opposing religion. Ariseth no prophet. That is, there is no prediction that any prophet should 5 Now Moses in the law com c Le.20.10. come out of Galilee, and especially no prophet that was to attend or precede the Messiah. Compare John i. 46. They assumed, therefore, that Jesus could not be the Christ. 53. And every man, &c. There is every mark of confusion and disorder in this breaking up of the sanhedrim. It is possible that some of the Sadducees might have joined Nicodemus in oppo sing the Pharisees, and thus increased the disorder. It is a most instructive and melancholy exhibition of the influence of pride, envy, contempt, and anger, when brought to bear on an inquiry, and when they are manifestly opposed to candor, to argument, and to truth. So wild and furious are the passions of men when they oppose the person and claims of the Son of God! It is remarkable, too, how God accomplishes his purposes. They wished to destroy Jesus. God suffered their pas sions to be excited, a tumult to ensue, the assembly thus to break up in disorder, and Jesus to be safe, for his time had not yet come. The wrath of man shall praise him: the remainder of wrath shall he restrain." Ps. lxxvi. 10. CHAPTER VIII. 1. Mount of Olives. The mountain about a mile directly east of Jerusalem. See Note, Matt. xxi. 1. This was the place in which he probably often passed the night when attending the feasts at Jerusalem. The garden of Gethsemane, to which he was accustomed to resort (ch. xviii. 2), was on the western side of that mountain; and Bethany, the abode of Martha and Mary, on its east side (ch. xi. 1). 66 5. Moses, in the law, &c. The punishment of adultery commanded by Moses was death. Lev. xx. 10. Deut. xxii. 22. The particular manner of the death was not specified in the law. The Jews had themselves, in the time of Christ, determined that the mode should be by stoning. See this described in the Notes on Matt. xxi. 35, 44. The punishment for adultery varied. In some cases it was strangling. In the time of Ezekiel (ch. xvi. 38-40) it was stoning, and being thrust through with a sword. If the adulteress was the daughter of a priest, the punishment was being burned to death. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, a let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. a De.17.7. Ro.2.1,22. Wrote on the ground. This took place in the temple. The "ground," here, means the pavement, or the dust on the pavement. By this, Jesus showed them clearly that he was not solicitous to pronounce an opinion in the case, and that it was not his wish or intention to intermeddle with the civil affairs of the nation. As though he heard them not. This is added by the translators. It is not in the original, and should not have been added. There is no intimation in the original as it seems to be implied by this addition-that the object was to convey the impression that he did not hear them. What was his object is unknown-and conjecture is useless. The most probable reason seems to be that he did not wish to intermeddle; that he designed to show no solicitude to decide the case; and that he did not mean to decide it unless he was constrained to. 6. Templing him. Trying him, or laying a pian that they might have occasion to accuse him. If he decided the case, they expected to be able to bring an accusation against him. For if he decided that she ought to die, they might accuse him of claiming power which belonged to the Romans-the power of life and death. They might allege that it was not the giving an opinion about an abstract case, but that she was formally before him, that he decided her case judicially, and that without authority or form of trial. If he decided otherwise, they would have alleged that he denied the authority of the law, and that it was his intention to abrogate it. They had had a controversy with him about the authority of the sabbath, and they perhaps supposed that he would decide this case as he did that against them. It may be farther added, that they knew that Jesus admitted publicans and sinners to eat with him; that one of their charges was that he was friendly to sinners (see Luke xv. 2); and they wished, doubtless, to make it appear that he was gluttonous, and a wine-bibber, and a friend of sinners, and disposed to relax all the laws of morality, even in the case of adultery. Seldom was there a plan more artfully laid, and never was more wisdom and knowledge of human nature displayed than in the manner in which it was met. I to do it. Let 7. They continued asking him. They pressed the question upon him. They were determined to extort an answer from him, and showed a perseverance in evil which has been unhappily often imitated. Is without sin. That is, without this particular sin; he who has not himself been guilty of this very crime-for in this place the connexion evidently demands this meaning. him first cast a stone at her. In the punishment by death, one of the witnesses threw the culprit from the scaffold, and the other threw the first stone, or rolled down a stone to crush him. See Deut. xvii. 6, 7. This was in order that the witness might feel his responsibility in giving evidence, as he was also to be the executioner. Jesus, therefore, put them to the test. Without pronouncing on her case, he directed them if any of them were innocent to perform the office of executioner. This was said evidently well knowing their guilt, and well knowing that no one would dare 9 And they which heard it, be-1 ing convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last; and Jesus was left alone, and the woman standing in the midst. 10 When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? a c.3.17. b c.5.14. 9. The eldest. As being conscious of more sins, and being desirous to leave the Lord Jesus. The word eldest here probably refers not to age but to honor. From those who were in highest reputation to the lowest in rank. This consciousness of crime showed that the state of the public morals was exceedingly corrupt, and justified the declaration of Jesus that it was an adulterous and wicked generation. Matt. xvi. 4. ¶ Alone. Jesus only was left with the woman, &c. ¶ In the midst. Her accusers had gone out, and left Jesus and the woman. But it is by no means probable that the people had left them, and as this was in the temple on a public occasion, they were doubtless surrounded still by many. This is evident from the fact that Jesus immediately (ver. 12) addressed a discourse to the people present. 10. No man condemned thee? Jesus had directed them, if innocent, to cast a stone, thus to condemn her, or to use the power which he gave them to condemn her. No one of them had done that. They had accused her, but they had not proceeded to the act expressive of judicial condemnation. 11. Neither do I condemn thee. This is evidently to be taken in the sense of judicial condemnation, or of passing sentence as a magistrate; for this was what they had arraigned her for. It was not to obtain his opinion about adultery, but to obtain the condemnation of this woman. As he claimed no civil authoity, he said that he did not exercise it, and should not condemn her to die. In this sense the word is used in the previous verse, and this is the only sense which the passage demands. Besides, what follows shows that this was his 11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin b more. d no 12 Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. 13 The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. c c.1.4. 9.5. d c.12.35,46. e c.5.31. meaning. Go, and sin no more. You have sinned. You have been detected and accused. The sin is great. But I do not claim power to condemn you to die, and as your accusers have left you, my direction to you is that you sin no more. This passage, therefore, teaches us: 1st. That Jesus claimed no civil authority. 2d. That he regarded the action of which they accused her as sin. 3d. That he knew the hearts and lives of men. 4th. That men are often very zealous in accusing others of that of which they themselves are guilty. And, 5th. That Jesus was endowed with wonderful wisdom in meeting the devices of his enemies, and eluding their deep-laid plans to involve him in ruin. It should be added that this passage, together with the last verse of the preceding chapter, has been by many critics thought to be spurious. It is wanting in many of the ancient manuscripts and versions, and has been rejected by Erasmus, Calvin, Beza, Grotius, Wetstein, Tittman, Knapp, and many others. It is not easy to decide the question whether it be a genuine part of the New Testament or not. Some have supposed that it was not written by the evangelists, but was often related by them, and that after a time it was recorded, and introduced by Papias into the sacred text. 12. I am the light of the world. See Note on ch. i. 4, 9. 13. Thou bearest record of thyself. Thou art a witness for thyself, or in thy own case. See ch. v. 31. The law required two witnesses in a criminal case, and they alleged that as the only evidence which Jesus had was his own assertion, it could not be entitled to belief. Is not true. Is not worthy of belief, |