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5 Now Moses in the law com- | ground, as though he heard them manded us, that such should be not. stoned but what sayest thou?

6 This they said tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the 1 Lev. xx. 10. Deut. xxii. 21-24. Ezek. xvi. 38-40; xxiii. 47.

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, Ezek. 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, let him first cast a stone at her.

* Deut. xvii. 7. Rom. ii. 1, 22.

more wisdom and knowledge of human nature displayed than in the manner in which it was met. ¶ Wrote on the ground. This took place in the temple. The ground, here, means the pavement, or the dust on the pavement. Br 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 do so.

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.

6. Tempting him. Trying him, or laying a plan 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 abro-¶¶Is without sin. That is, without this gate 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 further 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

particular sin; he who has not himself been guilty of this very crime, for in this place the connexion evidently demands this meaning. Let 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 inno

8 And again he stooped down, | where are those thine accusers? and wrote on the ground. hath no man condemned thee?

9 And they which heard it, being 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, 1 Job v. 12, 13; xx. 5, 27. Psa. ix. 15, 16; lxxi. 13. Luke xiii. 17.

cent to perform the office of executioner. This was said evidently well knowing their guilt, and well knowing that no one would dare to do it.

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 honour. 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 authority, he said

11 She said, No man, Lord And Jesus said unto her, Neither do I condemn thee: go, and sin

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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 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. passage therefore teaches us: 1. That Jesus claimed no civil authority. 2. That he regarded the action of which they accused her as sin. 3. That he knew the hearts and lives of men. 4. That men are often very zealous in accusing others of that of which they themselves are guilty. And, 5. 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, ch. i. 4, 9.

13 The Pharisees therefore said | unto him, Thou' bearest record of thyself; thy record is not true.

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15 Ye judge after the flesh; I judge no man.

16 And yet if I judge, my

14 Jesus answered and said un-judgment is true: for 5 I am not to them, Though I bear record of alone, but I and the Father that myself, yet my record is true: for I sent me. know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go.

30.

1 Ch. v. 31-47.

17 It is also written 5 in your law, that the testimony of two men

is true.

3 Ch. iii. 17; xii. 47.
Ch. vii. 28; ix. 29, xlv. 6, 7; lxxii. 2.
6 Deut. xvii. 6; xix. 15.

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, or is not substantiated by sufficient evidence.

14. Jesus answered, &c. To this objection Jesus replied by saying, first, that the case was such as that his testimony alone ought to be received; and secondly, that he had the evidence given him by his Father. Though in common life, in courts, and in mere human transactions, it was true that a man ought not to give evidence in his own case, yet in this Instance such was the nature of the case that his word was worthy to be believed. My record. My evidence, my testimony. Is true. Is worthy to be believed. For I know whence I came -but ye, &c. I know by what authority I act; I know by whom I am sent, and what commands were given me ; but you cannot determine this, for you do not know these unless I testify them to you. We are to remember that Jesus came not of himself, ch. vi. 38; that he came not to do his own will, but the will of his Father. He came as a witness of those things which he had seen and known, ch. iii. 11, and no one could judge of those things, for no man had seen them. As he came from heaven, as he knew his Father's will, as he had seen the eternal world, and known the counsels of his Father, so his testimony was worthy of confidence. As they had not seen and known these things, they were not qualified to judge. An ambassador from a foreign court knows the will and purposes

41 Sam. xvi. 7. PE 5 Ver. 29; ch. xvi. 32.

of the sovereign who sent him, and is competent to bear witness of them. The court to which he is sent has no way of judging but by his testimony, and he is therefore competent to testify in the case. All that can be demanded is that he give his credentials that he is appointed; and this Jesus had done both by the nature of his doctrine and his miracles.

15. After the flesh. According to appearance, according to your carnal and corrupt mode, not according to the spiritual nature of the doctrines. By your preconceived opinions and prejudices you are determined not to believe that I am the Messiah. I judge no man. Jesus came not to condemn the world, ch. ii. 17. They were in the habit of judging rashly and harshly of all. But this was not the purpose or disposition of the Saviour. This expression is to be understood as meaning that he judged no one after their manner; he did not come to censure and condemn men after the ap pearance, or in a harsh, biassed, and unkind manner.

16. And yet if I judge. If I should express my judgment of men, or things. He was not limited, or forbidden to judge, or restrained by any fear that his judg ment would be erroneous. ¶ My judg ment is true. Is worthy to be regarded. ¶ For I am not alone. I concur with the Father who hath sent me. His judg ment you admit would be right, and my judgment would accord with his. He was commissioned by his Father, and his judgment would coincide with all that God had purposed or revealed. This was shown by the evidence that God gave that he had sent him into the world.

17. In your law. Deut. xvii. 6; xix. 15. Compare Matt. xviii. 16. This re

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lated to cases in which the life of an individual was involved. Jesus says that if in such a case the testimony of two men were sufficient to establish a fact, his own testimony and that of his Father ought to be esteemed ample evidence in the case of religious doctrine. Two men. If two men could confirm a case, the evidence of Jesus and of God ought not to be deemed insufficient. Is true. In Deuteronomy, the word is established. Both words mean the same thing. It is confirmed; is worthy of belief.

18. I am one that bear witness of myself. In human courts a man is not allowed to bear witness of himself, because he has a personal interest in the case, and the court could have no proof of the impartiality of the evidence. But in the case of Jesus it was otherwise. When one has no party ends to serve, when he is willing to deny himself; when he makes great sacrifices; and when by his life he gives every evidence of sincerity, his own testimony may be admitted in evidence of his motives and designs. This was the case with Jesus and his apostles. And though in a legal or criminal case such testimony would not be admitted, yet in an argument on moral subjects, about the will and purpose of him who sent him, it would not be right to reject the testimony of one who gave so many proofs that he came from God. The Father-beareth wilness of me. By the voice at his baptism, and by the miracles which Jesus wrought, as well as by the prophecies of the Old Testament. We may here remark: 1. That there is a distinction between the Father and the Son. They are both represented as bearing testimony. Yet, 2. They are not divided. They are not different beings. They bear testimony

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to the same thing, and are one in counsel, in plan, in essence, and in glory.

19. Where is thy Father? This question was asked doubtless in derision. Jesus had often given them to understand that by his Father he meant God, ch. v., vi. They professed to be ignorant of this, and probably looked round in contempt for his father, that he might adduce him as a witness in the case. ¶ If ye had known me, &c. If you had listened to my instructions, and had received me as the Messiah, you would also at the same time have been acquainted with God. We may here observe: 1. The manner in which Jesus answered them. He gave no heed to their cavil; he was not irritated by their contempt; he preserved his dignity, and gave them an answer worthy of the Son of God. 2. We should meet the cavils and sneers of sinners in the same manner. We should not render railing for railing, but "in meekness instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth." 2 Tim. ii. 25. 3. The way to know God is to know Jesus Christ. Ch. i. 13. No sinner can have just views of God but in Jesus Christ. 2 Cor. iv. 6. 20. The treasury. See Note, Matt. xxi. 12. His hour was not yet come. The time for him to die had not yet arrived, and God restrained them, and kept his life. This proves that God has power over wicked men to keep them and control them, and to make them accomplish his own purposes.

21. I go my way. See Note, ch. vii. 33. Ye shall die in your sins. That is, you will seek the Messiah. You will desire his coming. But the Messiah that you expect will not come, and as you have rejected me, and there is no other Saviour

come.

sins: whither I go, ye 1 cannot 24 I said therefore unto you. that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.

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 above: ye are of this world; I am not of this world.

1 Luke xvi. 26. 2 Ch. i. 14; iii. 13, 31. Rom. viii. 7, 8. 1 Cor. xv. 47, 48.

you must die in your sins. You will die unpardoned, and as you did not seek me where you might find me, you cannot come where I shall be. Observe, 1. All those who reject the Lord Jesus must die unforgiven. There is no way of salvation but by him. See Notes on Acts iv. 12. 2. There will be a time when sinners will seek for a Saviour, but will find none. Often this is done, too late, in a dying moment; and in the future world they may seek a deliverer, but not be able to find one. 3. Those who reject the Lord Jesus must perish. Where he is, they cannot come. Where he is, is heaven. Where he is not, with his favour and mercy, there is hell; and the sinner that has no Saviour must be wretched for ever. 22. Will he kill himself? It is difficult to know whether this question was asked from ignorance, or malice. Self-murder was esteemed then, as it is now, as one of the greatest crimes; and it is not improbable that they asked this question with mingled hatred and contempt. He is a deceiver, he has broken the law of Moses, he is mad, and it is probable he will go on and kill himself. If this was their meaning, we see the wonderful patience of Jesus in enduring the contradiction of sinners. And as he bore contempt without rendering railing for railing, so should we. 23. Ye are from beneath. The expression from beneath here is opposed to the phrase from above. It means, you are of the earth, or are influenced by earthly, sensual, and corrupt passions. You are governed by the lowest and vilest views and feelings, such as are opposed to heaven, and such as have their origin in earth or in hell. I am from above. From heaven. My views are heavenly, and my words should have been so inter

25 Then said they unto him, Who art thou ?5 And Jesus saith unto them, 6 Even the same that I said unto you from the beginning.

3 Ver. 21 4 Mark xvi. 16. Acts iv. 12. 3Ch. i. 19, 22; x. 24. Luke xxii. 67. • Ver. 12; ch. v. 17, 19-47.

preted. think and world. views are notions.

Ye are of this world. You act like the corrupt men of this I am not of this world. My above these earthly and corrupt The meaning of the verse is, "Your reference to self-murder shows that you are earthly and corrupt in your views. You are governed by the mad passions of men, and can think only of these." We see here how difficult it is to excite wicked men to the contemplation of heavenly things. They interpret all things in a low and corrupt sense, and suppose all others to be governed as they are themselves.

24. That I am he. That I am the Messiah.

25. Who art thou? As Jesus did not expressly say in the previous verse that he was the Messiah, they professed still not to understand him. In great contempt, therefore, they asked him who he was. As if they had said, "Who art thou that undertakest to threaten us in this manner!" When we remember that they regarded him as a mere pretender from Galilee, that he was poor, and without friends, and that he was persecuted by those in authority, we cannot but admire the patience with which all this was borne, and the coolness with which he answered them. ¶ Even the same, &c. What he had professed to them was, that he was the light of the world, ver. 12, that he was the bread that came down from heaven, that he was sent by his Father, &c. From all this they might easily gather that he claimed to be the Messiah. He assumed no new character, he made no change in his profes sions, he is the same yesterday, to-day, and for ever. And as he had once professed to be the light of the world, so in the face of contempt, persecution, and death, he adhered to the profession.

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