41 Others said, This is the 46 The officers answered, Christ. But some said, Shall Never man spake like this Christ come out of Galilee? 42 Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? 43 So there was a division among the people because of him. 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? man. 47 Then answered them the Pharisees, Are ye also deceived? 48 Have any of the rulers, or of the Pharisees, believed on him? 49 But this people who knoweth not the law are cursed. 50 Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) 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 Galimulti-those officers should not allow themselves to be influenced in his favor. None of the distinguished men, none of the acknowledged teachers, had acknowledged him; and if he were the Messiah, they would, in all probability (such is the intimation given by the Pharisees to these officers), they would perceive the evidence, and admit him to be the Messiah. See on 1: 21. Some of the 41. Out of Galilee? See on 1: 45, 46. 42. Hath not the Scripture said, &c. See on Matt. 1: 1. 2:5, 6. 44. Some of them; some who were devoted to the interests of the Phari sees. 45. The officers. See v. 32. 46. Never man spake like this man. What an acknowledgment! proceeding, too, from men who were influenced by a hostile spirit, who were watching every word and every look. Every succeeding generation has confirmed the propriety of their remark. To Jesus, then, as our great Teacher and Redeemer, let us heartily submit ourselves. 48. Have any of the rulers, or of the Pharisees, believed, &c. This question was asked, not to procure information whether any of the principal men had acknowledged Jesus as the Messiah; but it was asked, as containing a satisfactory reason why 17 VOL. II. 49. But this people; this multitude, or rabble, as distinguished from the men of weight and influence. || Are cursed; are doomed to error and deception. This was a profane expression of contempt for the common people; they were called an ignorant and cursed multitude. Such a multitude, the Pharisees intimated, might very naturally be deluded, and no regard should be paid to them. Regard ought to be paid rather to the rulers and the Pharisees ! 50. Nicodemus. See 3:1, 2. || One of them; a member of the Sanhedrim. 51. Judge; condemn. The chief men had, by their manner of speaking, denounced Jesus as a deceiver. || Before it hear him, &c. See Deut 19: 15-18. Lev. 19: 15, 16. 52. Art thou also of Galilee? att thou, too, a Galilean, and a favorer of this Galilean? an expression of very bitter reproach. They hated Jesus, and employed to his injury the circumstance of his having resided SO much in Galilee. The candid and honorable suggestion of Nicodemus they endeavored to parry, by throwing out a suspicion, that he was weak enough to unite his fortunes with those of this Galilean pretender to the Messiahship! || Out of Galilee ariseth no prophet. They here told a palpable falsehood, under the influence of excited malignity against Jesus, and of suspicion in respect to Nicodemus. Prophets had arisen from Galilee. Jonah (2 Kings 14:25), Nahum (Nah. 1: 1), Elijah, Elisha, and Hosea, originated in that part of the land. But the Pharisees spoke in a hasty, angry manner; and we need not endeavor to reconcile their declaration with historical truth. They might, however, possibly have meant, as is suggested by some writers, that there was not to be expected from Galilee any prophet who would be intimately connected with the Messiah. Their unreasonable excitement is also obvious in their assuming that Nicodemus viewed him as a prophet, though he had pronounced no such opinion. He had merely stated what was the dictate of their law and of justice; and the principle which he had stated, would apply to the case of the most abandoned criminal as well as to that of 3 And the scribes and Pharisees brought unto him a woman taken in adultery: and when they had set her in the midst, 4 They say unto him, Master, this woman was taken in adultery, in the very act. 5 Now Moses in the law commanded us, that such should be stoned: but what sayest thou? 6 This they said, tempting him, that they might have to accuse him. But Jesus stooped Jesus. They very naturally, however, regarded Nicodemus as in heart dissenting from them. CHAPTER VIII. 1. Unto the mount of Olives. Those with whom Jesus had been conversing, and the members of the Sanhedrim, according to the last verse of the preceding chapter, retired to their homes. But Jesus left the city, and went to the mount of Olives. This first verse might have been placed as the last clause of the preceding chapter. Jesus was in the habit of repairing to the village of Bethany, at the foot of the mount. Compare Matt. 21: 17. Luke 21: 37. Perhaps, however, he retired to some cave in the mount. 2. He sat down. See on Matt. 5: 1. 4. Master; literally, Teacher. 5. Moses in the law commanded, &c. See Lev. 20: 10. Stoned. Putting to death by stoning was authorized by the laws of Moses; and this mode of putting to death is meant when the particular mode was not specified in the law. See Deut. 13: 10. Josh. 7:25. 6. Tempting him, that they might have to accuse him. Their design was altogether insidious. They were not anxious for the honor of the law, nor for the virtue of the people; they wished to bring Jesus into difficulty. Should he judge the case now presented, and in an official manner condemn the woman to death, they would be able to accuse him of assuming down, and with his finger wrote | conscience, went out one by one, on the ground, as though he beginning at the eldest, even heard them not. unto the last and Jesus was left alone, and the woman standing in the midst. 7 So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. 8 And again he stooped down, and wrote on the ground. 9 And they which heard it, being convicted by their own power which did not belong to him, but which belonged to the existing authorities of the nation. Should he speak differently from the law of Moses, as they had known him to speak on other subjects differently from their view of Moses' laws, a popular tumult might be raised against him as an opposer of Moses, and thus his death might be secured. Wrote on the ground; marked on the ground, perhaps, without writing any words. He appeared not to mind them; and he wished to show that he would not be drawn into useless disputes. By this means, he also drew away the attention of the people from the woman to himself, and prepared them for the very appropriate and solemn remark which he was about to make. The circumstance occurred in one of the courts of the temple, so that he could easily write on the ground. 7. He that is without sin among you, &c. This remark might have been made either in respect to sin in general, or, as is more probable, to that class of sins respecting which they had accused the woman. Such sins were very common among the Jews at that time. By this remark, Jesus clearly showed his disapprobation of the sin, and did not weaken the authority of Moses' law, while, at the same time, he gave a needed rebuke to those who had so officiously and hypocritically interfered. Cast the first stone. Compare Deut. 13: 9. 17: 7. 9. Eldest last. These words 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? 11 She said, No man, Lord. And Jesus said unto her, Neihave reference here to the standing in society which the persons present respectively held. From the most honorable down to those of an inferior rank, they all retired. 10. Hath no man condemned thee? That is, Has no man in a legal manner, according to the prescribed forms of proceeding, condemned thee? Hast thou been carried before the proper judges and been condemned? 11. Neither do I condemn thee; that is, as a civil judge, as one whose office requires him to try cases and decide on them by the law of the land, and condemn to the prescribed punishment. Violations of the laws were to be tried before the proper judges. Now, Jesus did not come in a civil capacity, to put in force the laws; hence his office did not require him to pass sentence in this case. He declined all action in respect to it, on the same principle by which he refused to interfere in the case of dividing an inheritance among claimants (see Luke 12: 13, 14). It did not belong to him. It did pertain to his office, however, to warn against sin, and to arouse the conscience. Of this he never lost sight. Hence he seriously warned the woman, Go and sin no more. REFLECTIONS. 1. Better it is to be examining our own hearts and rectifying our own conduct, than to be detecting the faults of others. v. 7. Compare Matt. 7: 1-5 sin no more. ther do I condemn thee: go, and jord of myself, yet my record is true for I know whence I came, and whither I go: but ye cannot tell whence I come, and whither I go. 15 Ye judge after the flesh, I judge no man. 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. 14 Jesus answered and said unto them, Though I bear rec 16 And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. 17 It is also written in your law, that the testimony of two men is true. 2. A careful examination of our-edge which Jesus had of his origin selves generally results in producing conviction of our own ill deserts. v. 9. After the company who had brought the woman to Jesus had retired, the people again collected, and Jesus began to address them. 12. Unto them; the people. See v. 2. The light of the world. As the sun imparts light and happiness, so Jesus bestows true knowledge and bliss. He is the Teacher and the Saviour. He that followeth me; submits to my guidance; that is, becomes my disciple. | Walk in darkness; live in ignorance and misery. || The light of life; the knowledge which relates to eternal life, and the bliss which endures forever. 13. Thy record is not true; thy testimony is not worthy of confidence, being a declaration from thyself in thine own behalf. 14. Yet my record is true. The case of Jesus was a peculiar one. He had a perfect knowledge respecting himself, and no one else on earth had such knowledge respecting him. Consequently, no other was qualified to bear contradictory testimony. This perfect knowledge rendered his own testimony valid and credible; while the utter ignorance of the Pharisees respecting his heavenly origin and his destination rendered their declarations wholly valueless. The perfect knowl and of his destination was also accompanied with perfect integrity. In knowledge is requisite; complete order for a person to bear testimony, knowledge respecting himself Jesus had, and no person on earth, besides, was thus perfectly acquainted with him. His own testimony, then, was not to be set aside. 15. Judge after the flesh; according to the external appearance, and with earthly views. Hence they could not judge properly respecting the Messiah, not having a just apprehension of his spiritual office. || I judge no man; that is, in the manner in which you judge, after the flesh, according to the external appearance. Between the decisions of Jesus, then, and those of the Pharisees, there would necessarily be a wide difference. 16. And yet if I judge, &c. Jesus presented another reason, showing that his testimony ought to be received as valid; namely, he was not alone in his testimony, but the Father's testimony was united with his. The Saviour here again met the objection contained in v. 13. -"Thou bearest record of thyself." The word judge is here equivalent to the phrase "form a decision, or express a judgment, respecting myself." 17, 18. This union of the Father's testimony with his own, was in ac 18 I am one that bear wit- | hands on him, for his hour was ness of myself; and the Father not yet come. that sent me, beareth witness of me. 19 Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. 20 These words spake Jesus in the treasury, as he taught in the temple and no man laid 21 Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. 22 Then said the Jews, Will he kill himself? because he saith, Whither I go, ye cannot come. 23 And he said unto them, Ye are from beneath; I am from the temple. See Mark 12: 41. The name treasury is here given to that apartment. His hour. See 7: 30. cordance with the requisition in the apartments of the temple were kept law of Moses, requiring the testimony thirteen chests for receiving the volof more witnesses than one. It is untary donations and the annual paywritten in your law. See Deut. 17: 6.ments of the Jews for the support of 19:15. Two men; two persons. The Mosaic law required at least two persons, as witnesses. In the present instance, Jesus came forward claiming to be the Son of God. His testimony concerning himself rested on the perfect knowledge which he had of his having come from heaven, and of his being about to return to heaven (v. 14); while no being could present a contradictory testimony. Besides being himself so well qualified a witness, God, his Father, who was Truth itself, was bearing a corresponding testimony. 21. To another company, probably, and on another occasion, Jesus spoke what next follows. go my way, &c. See 7: 33, 34. || Shall die in your sins; shall perish in consequence of your sins. Jesus referred particularly, as he explained in v. 24, to the sin of refusing to become his sincere disciples. See 22. Will he kill himself? There was probably couched under this inquiry of the Jews the profane intima19. Where is thy Father? They af- tion, that it was very likely that Jesus fected either not to understand whom would go to the world of misery, to he meant as his Father, or to cast which they indeed had no expectation contempt on him as claiming an un- of going! It was commonly believed warrantable dignity. They were in among the Jews, that those who coma frame of mind exceedingly unde- mitted suicide would be condemned vout, and unsuitable for forming a to a low place in the pit of woe. judgment respecting Jesus. And Je-in 7: 35, the manner in which a simisus told them of this. Such was their lar remark of our Lord was treated ignorance of him, as to the object on another occasion. for which he had come, and such was their ignorance of the true character of God, and of his design in sending the Messiah, that they could not judge of him in a correct manner. They needed more knowledge and a better disposition in respect to him and to his Father. 20. In the treasury. In one of the 23. Without noticing the contemptuous language which had been used, Jesus most solemnly warned the Jews of their sinful condition, and of the doom which awaited them if they persisted in rejecting him. Ye are from beneath; ye are earthly, not spiritual, not heavenly in your dispositions and purposes. || I am from |