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on this subject, which are scarcely worthy of being copied, escape. 1st. He hid himself, by becoming invisible; and then, may be found in Calmet.

2dly. He passed through the midst of them, and thus got clear away from the place. See a similar escape mentioned, Luke iv. 30. and the note there.

The subjects of this chapter are both uncommon, and of vast importance.

1. The case of the woman taken in adultery, when properly and candidly considered, is both intelligible and edifying. It is likely that the accusation was well founded; and that the Scribes and Pharisees endeavoured maliciously to serve themselves of the fact, to embroil our Lord with the civil power, or ruin his moral reputation. Our Lord was no magistrate, and therefore could not, with any propriety, give judgment in the

Verse 58. Before Abraham was, I am.] The following is a literal translation of Calmet's note on this passage:-" I am from all eternity. I have existed before all ages. You consider in me, only the person who speaks to you, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a divine and eternal nature. Both united, subsist together in my person. Abraliam knew how to distinguish them. He adored me as his God; and desired me as his Saviour. He has seen me in my eternity, and he predicted my coming into the world." On the same verse Bishop Pearce speaks as follows:-" What Jesus here says, relates (I think) to his existence antecedent to Abraham's days, and not to his having been the Christ ap-case-had he done it, it must have been considered an invasion pointed and foretold before that time: for if Jesus had meant of the rights and office of the civil magistrate, and would have this, the answer I apprehend would not have been a pertinent afforded them ground for a process against him. On the other one. He might have been appointed and foretold for the hand, had he acquitted the woman, he might have been conChrist; but if he had not had an existence before Abraham's sidered not only as setting aside the law of Moses, but as being days, neither could he have seen Abraham, (as, according to indulgent to a crime of great moral turpitude; and the report our English translation, the Jews suppose him to have said) of this, must have ruined his moral character. He disapnor could Abraham have seen him, as I suppose the Jews un- pointed this malice by refusing to enter into the case; and derstood him to have said in the preceding verse: to which overwhelmed his adversaries with confusion, by unmasking words of the Jews the words of Jesus here, are intended as an their hearts, and pointing out their private abominations. It answer." is generally supposed that our Lord acquitted the woman: this is incorrect: he neither acquitted nor condemned her: he did not enter at all juridically into the business. His saying, neither do I condemn thee, was no more than a simple declaration that he would not concern himself with the matter; that being the office of the civil magistrate; but as a preacher of righteousness, he exhorted her to abandon her evil practices, lest the punishment, which she was now likely to escape, should be inflicted on her, for a repetition of her transgression.

Verse 59. Then took they up stones, &c.] It appears that the Jews understood him as asserting his Godhead; and supposing him to be a blasphemer, they proceeded to stone him, accord-|| ing to the law: Lev. xxiv. 16.

But Jesus hid himself] In all probability he rendered himself invisible-though some will have it that he conveyed himself away from those Jews who were his enemies, by mixing himself with the many who believed on him, (ver. 30, 31.) and who, we may suppose, favoured his escape. Pearce.

But where did they find the stones, Christ and they being in the temple? It is answered, Ist. It is probable, as the buildings of the temple had not been yet completed, there might have been many stones near the place: or, 2dly. They might have gone out to the outer courts for them; and before their return, our Lord had escaped. See Lightfoot and Calmet.

Going through the midst of them, and so passed by.] These words are wanting in the Codex Beza, and in several editions and Versions. Erasmus, Grotius, Beza, Pearce, and Griesbach, think them not genuine. The latter has left them out of the But notwithstanding what these critics have said, the words seem necessary to explain the manner of our Lord's!!

text.

2. In several places in this chapter, our Lord shews his intimate union with the Father both in will, doctrine, and deed: and though he never speaks so as to confound the persons, yet he evidently shews that such was the indivisible unity subsisting between the Father and the Son, that what the one witnessed, the other witnessed: what the one did, the other did: and that he who saw the one, necessarily saw the other.

3. The original state of Satan is here pointed out-he abode not in the truth, ver. 44. Therefore he was once in the truth, in righteousness and true holiness-and he fell from that truth into sin and falsehood, so that he became the father of lies and the first murderer. Our Lord confirms here, the Mosaic account of the fall of man; and shews that this fall was brought

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about by his lies, and that these lies issued in the murder or destruction both of the body and soul of man.

4. The patience and meekness, exercised by our Lord towards his most fell and unrelenting enemies, are worthy the espécial regard of all those who are persecuted for righteousness. When he was reviled, he reviled not again. As the searcher of hearts, he simply declared their state, ver. 44. in order to their conviction and conversion: not to have done so, would have been to betray their souls. In this part of his conduct ||

who was born blind.

we find two grand virtues united, which are rarely associated in man, MEEKNESS and FIDELITY-patience to bear all insults and personal injuries; and boldness, in the face of persecution and death, to declare the truth. The meek man, generally leaves the sinner unreproved: the bold and zealous man, often betrays a want of due self-management, and reproves sin in a spirit which prevents the reproof from reaching the heart. In this respect, also, our blessed Lord has left us an example that we should follow his steps. Let him that readeth understand.

CHAPTER IX.

Account of the man who was born blind, 1-5. Christ heals him, 6, 7. The man is questioned by his neighbours, 8-12. Ile is brought to the Pharisees, who question him, 13—17. and then his parents, 18-23. They again interrogate the man, who, vindicating the conduct of Christ, is excommunicated by them, 24-34. Jesus hearing of the conduct of the Pharisees, afterwards finds the man, and reveals himself to him, 35-38. He passes sentence on the obduracy and blindness of the Pharisees, 39—41.

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NOTES ON CHAP. IX.

Verse 1. And as Jesus passed by] This chapter is a continuation of the preceding, and therefore the word Jesus is not in the Greek text: it begins simply thus-And passing along, xas Tagaywv, &c. Having left the temple where the Jews were going to stone him, (chap. viii. 59.) it is probable our Lord went, according to his custom, to the mount of Olives. The next day, which was the Sabbath, ver. 14. he met a man who had been born blind, sitting in some public place, and asking alms from those who passed by, ver. 8.

b Ver. 34.

body, by the afflictions which he endures in this: they profess also to tell the cures for these. For instance, they say the headache, is a punishment for having, in a former state, spoken irreverently to father or mother. Madness, is a punishment for having been disobedient to father or mother, or to their spiritual guide. The epilepsy, is a punishment for having, in a former state, administered poison to any one at the command> of his master. Pain in the eyes, is a punishment for having, in another body, coveted another man's wife. Blindness, is a punishment for having killed his mother: but this person they Verse 2. Who did sin, this man, or his parents] The doc-say, before his new birth, will suffer many years torment in trine of the transmigration of souls appears to have been an hell. See many curious particulars relative to this in the article in the creed of the Pharisees, and it was pretty general|| AYEEN AKBERY, vol. iii. p. 168–175. and in the Institutes of both among the Greeks and the Asiatics. The Pythagoreans believed the souls of men were sent into other bodies for the punishment of some sin which they had committed in a preexistent state. This seems to have been the foundation of the disciples' question to our Lord. Did this man sin in a preexistent state, that he is punished in this body with blindness? Or, did his parents commit some sin, for which they are thus plagued in their offspring?

Most of the Asiatic nations have believed in the doctrine of transmigration. The Hindoos still hold it; and profess to tell precisely, the sin which the person committed in another

Menu, chap. xi. Inst. 48 to 53.

The Jewish Rabbins have had the same belief from the very remotest antiquity. Origen cites an apocryphal hook of the Hebrews, in which the patriarch Jacob is made to speak thus: I am an angel of God; one of the first order of spirits. Men call me Jacob, but my true name, which God has given me, is Israel. Orat. Joseph. apud ORIG. Many of the Jewish doctors have believed that the souls of Adam, Abraham, and Phineas, have successively animated the great men of their nation. Philo says, that the air is full of spirits, and that some, through their natural propensity, join themselves to bodies; and that

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others have an aversion from such a union. See several other to God. Many of the Jews thought that marks on the body things relative to this point in his treatises De plant. Noe-were proofs of sin in the soul. From a like persuasion, proDe gigantibus-De Confus. Ling-De Somniis, &c.; and see bably arose that proverb among our northern neighboursCalmet, where he is pretty largely quoted. Mark him, whom God marks.

Verse 5. I am the light of the world.] Like the sun, it is my business to dispense light and heat every where; and to neglect no opportunity that may offer to enlighten and save the bodies and souls of men. See chap. viii. 12.

Josephus, Ant. b. xviii. c. 1. s. 3. and War, b. 2. c. 8. s. 14. Verse 4. While it is day] Though I plainly perceive that gives an account of the doctrine of the Pharisees on this sub- the cure of this man, will draw down upon me the malice of ject. He intimates that the souls of those only who were the Jewish rulers, yet I must accomplish the work for which I pious, were permitted to reanimate human bodies, and this came into the world while it is day; while the term of this life was rather by way of reward than punishment; and that the of mine shall last. It was about six months after this that our souls of the vicious are put into eternal prisons, where they are Lord was crucified. It is very likely that the day was now continually tormented, and out of which they can never escape. declining, and night coming on; and he took occasion from But it is very likely, that Josephus has not told the whole truth this circumstance to introduce the elegant metaphor immedihere; and that the doctrine of the Pharisees on this subject, ately following. By this we are taught, that no opportunity was nearly the same with that of the Papists on purgatory. for doing good should be omitted-DAY representing the opThose who are very wicked go irrecoverably to hell; but|portunity: NIGHT the loss of that opportunity. those who are not so, have the privilege of expiating their ve nial sins in purgatory. Thus, probably, is the Pharisean doçtrine of the transmigration to be understood. Those who were comparatively pious, went into other bodies for the expiation of any remaining guilt which had not been removed previously to a sudden, or premature death; after which they were fully prepared for paradise; but others who had been incorrigibly wicked, were sent at once into hell, without ever being offered the privilege of amendment, or escape. For the reasons which may be collected above, much as I reverence Bishop Pearce, I cannot agree with his note on this passage, where he says, that the words of the disciples should be thus understood:Who did sin? This man, that he is blind? or his parents, that he was born so? He thinks it probable that the disciples did not know that the man was born blind: if he was, then it was for some sin of his parents—if he was not born so, then this blindness came unto him as a punishment for some crime of his own. It may be just necessary to say, that some of the Rabbins believed, that it was possible for an infant to sin in the womb, and to be punished with some bodily infirmity in consequence. See several examples in Lightfoot on this place.

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Verse 3. Neither hath this man sinned, nor his parents] That is, the blindness of this person is not occasioned by any sin of his own, nor of his parents; but has happened in the ordinary course of divine providence; and shall now become the instru ment of salvation to his soul, edification to others, and glory

Verse 6. Anointed the eyes of the blind man] It would be difficult to find out the reason which induced our Lord to act thus. It is certain, this procedure can never be supposed to have been any likely medical means to restore sight to a man who was born blind—this action, therefore, had no tendency to assist the miracle. If his eye-lids had been only so gummed together, that they needed nothing but to be suppled and well washed, it is not likely that this could possibly have been omitted from his birth until now. The Jews believed that there was some virtue in spittle to cure the diseases of the eye; but then they always accompanied this with some charm. Our Lord might make clay with the spittle, to shew that no charms or spells were used; and to draw their attention more particularly to the miracle which he was about to work. Perhaps the best lesson we can learn from this is: That God will do his own work in his own way; and to hide pride from man, will often accomplish the most beneficial ends by means not only simple or despicable in themselves, but by such also as appear entirely contrary, in their nature and operation, to the end proposed to be effected by them.

Verse 7. Siloam] Called also Shiloah, Siloe, or Siloa, was a fountain under the walls of Jerusalem, towards the East, be

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9 Some said, This is he: others said, He is He said, I know not. like him but he said, I am he. 13 They brought to the Pharisees him that T

10 Therefore said they unto him, How were aforetime was blind. thine eyes opened?

14 And it was the sabbath day when Jesus

a See 2 Kings 5. 14.

tween the city and the brook Kidron. Calmet thinks that this was the same with En-rogel, or the Fuller's fountain, which is mentioned in Josh. xv. 7. xviii. 16. in Lam. xvii, 17. and in 1 Kings i. 9. Its waters were collected in a great reservoir for the use of the city; and a stream from it, supplied the pool of Bethesda.

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By interpretation, SENT.] From the Hebrew shalach, he sent either because it was looked upon as a gift sent from God, for the use of the city; or because its waters were directed or sent by canals or pipes into different quarters, for the same purpose. Some think there is an allusion here to Gen. xlix. 10. that this fountain was a type of Shiloh, the Christ, the SENT of God; and that it was to direct the man's mind to the accomplishment of the above prophecy, that our Lord sent him to this fountain. This supposition does not appear very solid. The Turks have this fountain still in great veneration; and think the waters of it are good for diseases of the eyes. Lightfoot says, that the spring of Siloam discharged itself by a double stream into a twofold pool-the upper was called my shiloach, the lower n shelach; the one signifying asa? μevo, sent, the latter xwdwy, fleeces: and that our Lord marked this point so particularly, to inform the blind man that it was not to Shelach, but to Shiloach, that he must go to wash his eyes. These two pools seem to be referred to in Isai. vii. 23. xxii. 9.

b Ver. 6, 7.

stances, was this: 88 a to bonox saun no 12 12 Look back and see what I have been; look upon me now and see what I am. See Lightfoot.

Verse 9. Some said, This is he] This miracle was not wrought in private-nor before a few persons-nor was it lightly credited. Those who knew him before, were divided in their opinion concerning him: not whether the man who sat there begging was blind before; for this was known to all: nor whether the person now before them saw clearly; for this was now notorious: but whether this was the person who was born blind, and who used in a particular place to sit begging.

Others said, He is like him] This was very natural: for certainly the restoration of his sight, must have given him a very different appearance to what he had before.

Verse 11. A man that is called Jesus] The whole of this relation is simple and artless in the highest degree. The blind man had never seen Jesus, but he had heard of his name-he felt that he had put something on his eyes, which he afterwards found to be clay-but how this was made, he could not tell; because he could not see Jesus when he did it :-therefore he does not say, he made clay of spittle-but simply, he made clay, and spread it upon my eyes. Where a multitude of incidents must necessarily come into review, imposture and falsehood generally commit themselves, as it is termed : but Verse 8. That he was blind] OTTλ05: but instead of however numerous the circumstances may be in a relation of this, gooing, when he begged, or was a beggar, is the read-fact, simple truth is never embarrassed. ing of ABC*DKL. seven others, both the Syriac, both the Arabic, latter Persic, Coptic, Ethiopic, Armenian, Sahidic, Gothic, Slavonic, Vulgate, eight copies of the Itala, and some of the primitive Fathers. This is in all probability the true reading; and is received by Griesbach into the text.

Verse 12. Where is he?] They had designed to seize and deliver him up to the Sanhedrin, as a violator of the law, because he had done this on the sabbath day.

Verse 13. They brought to the Pharisees] These had the chief rule, and determined all controversies among the peo Beggars in all countries have a language peculiar to them- ple: in every case of religion, their judgment was final: the selves. The language of the Jewish beggars was the follow-people now fully convinced that the man had been cured, ing: Deserve something by me-Give me something that brought him to the Pharisees, that they might determine how God may reward you. O ye tender hearted, this was done, and whether it had been done legally. do yourselves good by me. Another form which seems to have Verse 14. It was the sabbath] Some of the ancient Rabbeen used by such as had formerly been in better circum-bins taught, and they have been followed by some moderns,

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not much better skilled in physic than themselves, that the saliva is a cure for several disorders of the eyes: but the former held this to be contrary to the law, if applied on the sabbath. See LIGHTFOOT'S Hor. Talm.

Verse 16. This man is not of God] He can neither be the Messiah, nor a prophet, for he has broken the sabbath. The Jews always argued falsely on this principle. The law relative to the observation of the sabbath, never forbade any work but what was of the servile and unnecessary kind. Works of necessity and mercy, never could be forbidden on that day, by him whose name is mercy, and whose nature is love; for the sabbath was made for man, and not man for the sabbath.

grace, he sends power to preserve it, and wisdom to improve it. The man said, He is a prophet. Now, according to a Jewish maxim, a prophet might dispense with the observation of the sabbath. See Grotius. If they allow that Jesus was a prophet, then, even in their sense, he might break the law of the sabbath, and be guiltless: or if they did not allow him to be a prophet, they must account for the miracle some other way than by the power of God; as from Satan or his agents no good can proceed:-to do this it was impossible. So the wisdom of God taught the poor man to give them such an answer, as put them into a complete dilemma; from which they could not possibly extricate themselves.

Verse 18. But the Jews did not believe] All the subterfuge they could use, was simply to sin against their conscience, by

How can a man that is a sinner, &c.] They knew very well that though magicians and impostors might do things apparently miraculous, yet nothing really good could be perform-asserting that the man had not been blind: but out of this subed by them. We might have safely defied all the magicians in Egypt, who are said to have been so successful in imitating some of the miracles of Moses, to have opened the eyes of one blind man, or to have done any essential good either to the body or to the soul.

And there was a division among them.] Exiaμa, a schism, a decided difference of opinion, which caused a separation of the assembly.

Verse 17. He is a prophet.] They had intended to lay snares for the poor man, that getting him to acknowledge Christ for the Messiah, they might put him out of the synagogue, ver. 22. or put him to death; that such a witness to the divine power of Christ, might not appear against them. But as the mercy of God had given him his sight; so the wisdom of God taught him how to escape the snares laid for his On all thy glory there shall be a defence, says the prophet, Isai. iy. 5. When God gives any particular mercy or

Fuin.

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terfuge they were soon driven by the testimony of the pa rents, who, if tried farther on this subject, might have produced as witness, not only the whole neighbourhood, but nearly the whole city for it appears the man got his bread by publicly begging, ver. 8.

That he had been blind, and received his sight] This clause is omitted in some MSS. probably because similar words occur immediately after. There is, however, no evidence against it, sufficient to exclude it from the text.

Verse 21. He is of age] Hixa ex, literally, he has sta ture, i. e. he is a full grown man: and in this sense the phrase is used by the best Greek writers. See Kypke aud Raphelius. Mature age, was fixed among the Jews, at thirty years.

Verse 22. Put out of the synagogue.] That is, excommunicated-separated from all religious connection with those who worshipped God. This was the lesser kind of excommunication among the Jews, and was termed nidui. The cheren of

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