him openly, boldly, or to speak what they really thought. Many supposed that he was the Messiah; yet even this they did not dare to profess. All that they could say in his favor was that he was a good man. There are many such friends of Jesus in the world who are desirous of saying something good about him, but who from fear, or shame, refuse to make a full acknowledgment of him. Many will praise his morals, his precepts, or his holy life, while they are ashamed to speak of his divinity, his atonement, his holiness, and still more to acknowledge that they are dependent on him alone for salvation.

14. About the midst. Or about the middle of the feast. It continued eight days. The temple. See Note, Matt. xxi. 12. And taught. Great multitudes were assembled in and around the temple, and it was a favorable time and place to make known his doctrine.

15. Knoweth this man letters. The Jewish letters or science consisted in the knowledge of their scriptures, and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament, as to excite their amazement and admiration. Having never learned. The Jews taught their law and tradition in celebrated schools. As Jesus had not been instructed in those schools, they were amazed at his learning. What early human teaching the Saviour had we have no means of ascertaining, further than that it was customary for the Jews to teach their children to read the scrip2 Tim. iii. 15. "From a child thou (Timothy) hast known the holy scriptures."

tures.

16. My doctrine. My teaching, or what I teach. This is the proper meaning of the word doctrine. It is what is taught us, and as applied to religion, it is what is taught us by God, n the holy scriptures. Is not mine. It is not originated by me. Though I have not learned in your schools, yet you are not to infer that the doctrine VOL. II. 23

which I teach is devised or invented by me. I teach nothing that is contrary to the will of God, and which he has not appointed me to teach. His that sent me. God's. It is such as he approves, and such as he has commissioned me to teach. The doctrine is divine in its origin, and in its nature.

1st.

17. If any man will do his will. Lit erally, if any man wills, or is willing to do the will of God. If there is a disposition to do that will, though he should not be able perfectly to keep his com mandments. To do the will of God, is to obey his commandments, to yield our hearts and lives to his requirements. A disposition to do his will, is a readiness to yield our intellects, and feelings, and all that we have, entirely to him, to be governed according to his pleasure. He shall know. He shall have evidence, in the very attempt to do the will of God, of the truth of his doctrine. This evidence is internal, and to the individual it is satisfactory, and conclusive. It is of two kinds. He will find that the doctrines which Jesus taught are such as commend themselves to the reason and conscience, and such as are, consistent with all that we know of the perfections of God. His doctrines will com mend themselves to us as fitted to make us pure and happy, and of course such as must be from God. 2d. An honest desire to obey God, will lead a man to embrace the great doctrines of the Bible. As, e. g. he will find that his heart is depraved, and inclined to evil, and he will see and feel the truth of the doctrine of depravity, he will find that he is a sinner and needs to be born again; he will learn his own weakness, and see his need of a Saviour, of an atonement, and of pardoning mercy; he will feel that he is polluted and needs the purifying influence of the holy Spirit. Thus we may learn, 1st. That an honest effort to obey God is the easiest way to learn the doctrines of the Bible. 2d Those who make such an effort will not

cavil at any of the doctrines of the scriptures. 3d. This is evidence of the truth of revelation which every man can apply to his own case. 4th. It is such evidence as to lead to certainty. And this is the kind of evidence that man needs. No man who has ever made an honest effort to live a pious ife, and to do all the will of God, has ever had any doubt of the truth of the Saviour's doctrines, or any doubt that his religion is true, and is fitted to the nature of man. They only doubt the truth of religion who wish to live in sin. 5th. We see the goodness of God in giving us evidence of his truth that may be within every man's reach. It does not require great learning to be a Christian, and to be convinced of the truth of the Bible. It requires an honest heart, and a willingness to obey God. Whether it be of God. Whether it be divine. Or whether I speak of myself. Of myself without being commissioned or directed by God.

18. That speaketh of himself. This does not mean about, or concerning himself, but he that speaks by his own authority, without being sent by God, as mere human teachers do. Seeketh his own glory. His own praise, or seeks for reputation and applause. This is the case with mere human teachers, and as Jesus, in his discourses, manifestly sought to honor God, they ought to have supposed that he was sent by him. No unrighteousness. This word here means evidently, there is no falsehood, no deception in him. He is not an impostor. It is used in the same sense in 2 Thess. ii. 10-12. It is true that there was no unrighteousness-no sin in Jesus Christ, but that is not the truth taught here. It is, that he was no impostor, and the evidence of this was that he sought not his own glory, but

the honor of God. This evidence was furnished, 1st. In his retiring, unobtrusive disposition; in his not seeking the applause of men. 2d. In his teaching such doctrines as tended to exalt God and humble man. 3d. In his ascribing all glory and praise to God.

19. Did not Moses give you the law? This they admitted; and on this they prided themselves. Every violation of that law they considered as deserving of death. They had accused Jesus of violating it because he had healed a man on the sabbath, and for that they had sought his life. Ch. v. 10-16. Jesus here recalls that charge to their recollection, and shows them that though they pretended great reverence for that law, yet they were really its violators in hav. ing sought his life. None of you, &c. None of you Jews. They had sought to kill him. This was a pointed and severe charge, and shows the great faith fulness, and point, with which he was accustomed to proclaim the truth. Wh go ye about to kill me? Why do ye seek to kill me? See ch. v. 16.

20. The people. Perhaps some of the people who were not aware of the designs of the rulers. ¶ Thou hast a devil. Thou art deranged, or mad. See ch. x. 20. As they saw no effort to kill him, and as they were ignorant of the designs of the rulers, they supposed that this was the effect of derangement.

21. One work. The healing of the man on the sabbath. John v. ¶ Ye all marvel. Ye all wonder, or are amazed and particularly that it was done on the sabbath. This was the particular ground of astonishment, that he should dare to do what they esteemed a violation of the sabbath.

22. Moses therefore gave unto you cir cumcision. Moses commanded you te circumcise your children. Lev. xi. 3

you circumcision; (not because it is of Moses, but of the fathers;) and ye on the sabbath-day circumcise a

man.

1

23 If a man on the sabbath-day receive circumcision, that the law of Moses should not be broken; are ye angry at me, because have made a man every whit whole on the sabbath-day?

a Ge.17.10. 1 or, without breaking the law Moses. b Jno.5.8.

The word "therefore" does not mean that Moses gave them circumcision on account of the work which Christ was to do, but is used in the sense of moreover; or, for the sake of illustration. Not because, &c. Not that it is of Moses. Though Jesus spoke in accordance with the custom of the Jews who ascribed the appointment of circumcision to Moses, yet he is careful to remind them that it was in observance long before Moses. So also the sabbath was kept before Moses, and in the one case and the other they ought to keep in mind the design of the appointment. Of the fathers. Of the Patriarchs, Abraham, Isaac and Jacob. Gen. xvii. 10. ¶Ye on the sabbath-day, &c. The law required that the child should be circumcised on the eighth day. If that day happened to be the sabbath, yet they held that he was to be circumcised, as there was a positive law to that effect; and as this was commanded, they did not consider it a breach of the sabbath. A man. Not an adult man, but a man child. See John xvi. 21. "She remembereth no more her sorrow for joy that a man is born into the world.'

23. That the law of Moses should not be broken. In order that the law requiring it to be done on the sabbathday should be kept. Are ye angry, &c. The argument of Jesus is this. 'You yourselves in interpreting the law about the sabbath, allow a work of necessity and mercy to be done. You do that which is necessary as an ordinance of religion denoting separation from other nations, or external purity. As you allow this, you ought also to allow for the same reason that a man should be completely restored to health; that a work of mercy of much more import

ance should be done.' We may learn here, that it would be happy for all if they would not condemn others in that thing which they allow. Men often accuse others of doing things which they themselves do in other ways. T Every whit whole. Literally "I have restored the whole man to health," implying that the man's whole body was diseased, and that he had been entirely restored to health.

24. According to appearance. Not as a thing first offers itself to you, withou reflection, or candor. In appearance to circumcise a child on the sabbath might be a violation of the law. Yet you do it, and it is right. So to appearance i might be a violation of the sabbath to heal a man; yet it is right to do works of necessity, and mercy. Judge righteous judgment. Candidly; looking at the law, and inquiring what its spirit really requires.

26. Do the rulers know indeed, &c. It seems from this that they supposed that the rulers had been convinced that Jesus was the Messiah, but from some cause were not willing yet to make it known to the people. The reasons of this opinion were these. 1st. They knew that they had attempted to kill him. 2d. They now saw him speaking boldly to the people without interruption from the rulers. They concluded therefore that some change had taken place in the sentiments of the rulers in regard to him, though they had not yet made it public. The rulers. The members of the sanhedrim, or great council of the nation, who had charge of religious affairs. ¶Indeed. Truly, Certainly. Have they certain evidence 13 would appear from their suffering him to speak without interruption. The very Christ. Is truly, or really, the Messiah

ner,

27. Howbeit. But. They proceeded to state a reason why they supposed he could not be the Messiah whatever the rulers might think. Whence he is. We know the place of his birth and residence. No man knoweth whence he is. From Matthew ii. 5, it appears that the common expectation of the Jews was that he would be born at Bethlehem. But they had also feigned that after his birth he would be hidden or taken away in some mysterious manand appear again from some unexpected quarter. We find allusions to this expectation in the New Testament, where our Saviour corrects their common notions. Matt. xxiv. 23. "Then if any man shall say unto you lo here is Christ, or there, believe it not." And again, (ver. 26), "If they shall say unto you behold he is in the desert, go not forth; behold he is in the secret chambers, believe it not. The following extracts from Jewish writings show that this was the common expectation. "The Redeemer shall manifest himself, and afterwards be hid. So it was in the redemption from Egypt. Moses showed himself, and then was hidden." So on the passage, Cant. ii 9. My be loved is like a roe or a young hart;" they say a roe appears, and then is hid, so the Redeemer shall first appear, and then be concealed, and then again be concealed, and then again appear." "So the Redeemer shall first appear, and then be hid, and then at the end of forty-five days, shall reappear, and cause manna to descend." See Lightfoot. Whatever may have been the source of this opinion, it explains this passage, are shows that the writer of

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this gospel was well acquainted with the opinions of the Jews, however im probable those opinions_were.

28. Ye know whence I am. You have sufficient evidence of my divine mission, and that I am the Messiah. ¶ Is true. Is worthy to be believed. He has given evidence that I came from him, and he is worthy to be believed. Many read this as a question: Do ye know me, and know whence I am? I am not come of myself, &c.

30. They sought to take him. The rulers and their friends. They did this, 1st. Because of his reproof; and 2d. For professing to be the Messiah. ¶ His hour. The proper and the appointed time for his death. See Matt. xxi. 46.

31. Will he do more miracles. It was a common expectation that the Messiah would work many miracles. This opinion they founded on such passages as Isa. xxxv. 5, 6, &c.: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped; then shall the lame man leap as a hart," &c. Jesus had given abundant evidence of his power to work such miracles, and they therefore believed that he was the Messiah.

32. The people murmured such things. That is, that the question was agitated whether he was the Messiah; and it excited debate and contention; and that the consequence was, he made many friends. They chose, therefore, if pos sible, to remove him from them.

33. Yet a little while am I with you. It will not be long before my death. This is supposed to have been about six months before his death. This speech of Jesus is full of tenderness