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reign contempt, they were termed 8 y âm ha-arets, people of the earth; and were not thought worthy to have a 'resurrection to eternal life. Wagenseil and Schoetgen have given many proofs of the contempt in which the common people were held by the Pharisees. Those who were disciples of any of the Rabbins, were considered as being in a much better state. When they paid well, they purchased their masters' good opinion.

Verse 50. Nicodemus-being one of them] That is, a Pharisee, and a ruler of the Jews: see on chap. iii. 1.

Verse 51. Doth our law judge any man] Tov avgwTov, the man, i. e. who is accused. Perhaps Nicodemus did not refer so much to any thing in the law of Moses, as to what was common y practised among them. Josephus says, Ant. b. xiv. c. 9. s. 3. That the law has forbidden any man to be put to death, though wicked, unless he be first condemned to die by the Sanhedrin. It was probably to this law, which is not expressly mentioned in the five books of Moses, that Nicodemus here alludes. See laws relative to this point, Deut. xvii. 8, &c. xix. 15.

Verse 52. Art thou also of Galilee ?] They knew very well that he was not; but they spoke this by way of reproach. As if they had said, thou art no better than he is, as thou takest his part. Many of the Galileans had believed on him, which the Jews considered to be a reproach. Art thou his disciple, as the Galileans are?

Search, and look] Examine the scriptures, search the public registers, and thou will see that out of Galilee there ariseth no prophet. Neither the Messiah, nor any other prophet, has ever proceeded from Galilee, nor ever can. This conclusion, says Calmet, was false and impertinent: false, because Jonah was of Gathheper, in Galilee: see 2 Kings xiv. 25. compared with Josh. xix. 13. The prophet Nahum was also a Galilean, for he was of the tribe of Simeon: and some suppose that Malachi was of the same place. The conclusion was false, because there not having been a prophet from any particular place, was no argument that there never could be one; as the place had not been proscribed.

Verse 53. And every man went, &c.] The authority and influence of Nicodemus in this case was so great, that the Sanhedrin broke up without being able to conclude any thing. As the feast was now ended, they were not obliged to continue any longer in or about Jerusalem; and therefore all returned to their respective dwellings.

This verse and the first eleven verses of the following chapter are wanting in several MSS. Some of those which retain the paragraph mark it with obelisks, as a proof of spuriousness. Those which do retain it, have it with such a variety of reading as is no where else found in the sacred writings. Professor Griesbach leaves the whole paragraph in the text with notes of doubtfulness. Most of the modern critics consider it as resting on no solid authority.

The following, in the left-hand column, is a literal translation of the whole as it stands in the Codex Beza. That on the right, is a connected view of it from other manuscripts. John, chap. vii. 53. viii. 1-11.

From the Codex Bezæ. Chap. vii. 53. And every one went to his own house.

Chap. viii. 1. And Jesus went to the mount of Olives.

2. But he came again early into the temple, and all the people came unto him.

3. And the Scribes and Pharisees brought a woman unto him, taken in sin; and setting her in the midst,

4. The priests say unto him, tempting him, that they might have an accusation against him, Teacher, this woman was taken committing adultery, in the very act:

5. Now Moses, in the law, gave orders to stone such: but what dost thou say now?

6. But Jesus having stooped down, wrote with his finger upon the ground.

From other MSS. 53. And every one went away to his own people ( dia autov) Al. place.

1. And Jesus went out to the mount of Olives.

2. But very early in the morning Jesus came again into the temple, and all the people came; and having sat down he taught them.

3. And the chief priests, and the Pharisees bring unto him a woman taken in adul tery; and having set her in the midst,

4. They spoke, tempting him, Teacher, we found this one committing adultery, in the very act.

5. And in the law Moses commanded us to stone such: What dost thou say concerning her?

6. But this they spoke tempting him, that they might find an accusation against him: but he, knowing it, stooped down, (Al. bowed down) and

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The story of the woman taken in adultery, 1-11. Jesus declares himself the light of the world, 12. The Pharisees cavil, 13. Jesus answers, and shews his authority, 14-20. He delivers a second discourse, in which he convicts them of sin, and foretells their dying in it, because of their unbelief, 21-24. They question him; he answers, and foretells his own death, 25-29. Many believe on him, in consequence of this last discourse, 30. To whom he gives suitable advice, 31, 32. The Jews again cavil, and plead the nobility and advantages of their birth, 35. Jesus shews the canity of their pretensions, and the wickedness of their hearts, 34-37. They blaspheme, and Christ convicts and reproves them, and asserts his divine nature, 48-58. They attempt to stone him, 59. ESUS went unto the mount of unto him a woman taken in adultery; Olives. and when they had set her in the An. Olymp. midst,

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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

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* Matt. 21. 1. & 24. 3. Mark 11. 1.

Lev. 20. 10. Deut. 22. 22.

NOTES ON CHAP. VIII. Verse 3. A woman taken in adultery] Some of the popish writers say that her name was Susanna; that she was espoused to an old decrepid man, named Manasseh; that she died a saint in Spain, whither she had followed St. James. These accounts the judicious Calmet properly terms fables.

It is allowed that adultery was exceedingly common at this time, so common that they had ceased to put the law in force against it. The waters of jealousy were no longer drunk, || the culprits, or those suspected of this crime, being so very numerous; and the men who were guilty themselves, dared not try their suspected wives, as it was believed the waters would have no evil effect upon the wife, if the husband himself had been criminal. See the whole of the process on the

waters of jealousy in the notes on Num. v. 14, &c. and see at the end of chap. xviii.

Verse 5. That such should be stoned] It is not strictly true that Moses ordered adultery in general, to be punished by stoning. The law simply says, that the adulterer and adultress shall be put to death. Lev. xx. 10. Deut. xxii. 22. The Rabbins say they were strangled. This they affirm was the ordinary mode of punishment, where the species of death was not marked in the law. If the person guilty of an act of this kind, had been betrothed, but not married, she was to be stoned: Deut. xxii. 23. But if she was the daughter of a priest, she was to be burned alive: Levit. xxi. 9. It appears from Ezek. xvi. 38, 40. that adultresses in the time of that prophet were stoned, and pierced with a sword.

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taken in adultery.

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9 And they which heard it, "being A. M. 4033, convicted by their own conscience, An. Olymp. 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?

11 She said, No man, Lord. And Jesus said.

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8 And again he stooped down, and wrote unto her, Neither do I condemn thee: go, on the ground. and sin no more.

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a Deut. 17. 7. Rom. 2. 1.

b Rom. 2. 22. Luke 9. 56. & 12. 14. ch. 3. 17.- ch. 5. 14.

Selden and Fagius suppose that this woman's case was the same with that mentioned, Deut. xxii. 23. If a damsel that is a virgin be betrothed unto a husband, and a man find her in the city, and lie with her: then ye shall stone them with stones that they die, the damsel because she cried not, and the man because he hath humbled his neighbour's wife. As the Pharisees spoke of stoning the woman, it is possible this was her case; and some suppose that the apparent indulgence with which our Lord treated her, insinuates that she had suffered some sort of violence, though not entirely innocent. Therefore he said, I do not condemn thee, i. e. to death, because violence had been used. Sin no more. Nevertheless thou art in certain respects guilty; thou mightest have made more resistance.

Verse 6. That they might have to accuse him.] Had our Lord condemned the woman to death, they might have accused him to Pilate, as arrogating to himself the power of life and death, which the Romans had taken away from the Jews; besides, the Roman laws did not condemn an adultress to be put to death. On the other hand, if he had said she should not be put to death, they might have represented him to the people as one who decided contrary to the law, and favoured the crime of which the woman was accused.

With his finger wrote] Several MSS. add, their sins who accused her, and the sins of all men. There are many idle conjectures concerning what our Lord wrote on the ground, several of which may be seen in Calmet.

We never find that Christ wrote any thing before or after this: and what he wrote at this time, we know not. On this the pious Quesnel makes the following reflections.

"1. Since Jesus Christ never wrote but once that we hear of, in his whole life. 2. Since he did it only in the dust. 3. Since it was only to avoid condemning a sinner: and 4. since he would not have that which he wrote so much as known; let men learn from hence never to write but when it

is necessary or useful; to do it with humility and modesty ; and to do it on a principle of charity. How widely does Christ differ from men. He writes his divine thoughts in the dust: they wish to have theirs cut in marble, and engraved on brass."

Verse 7. He that is without sin] Avauagτntos, meaning the same kind of sin; adultery, fornication, &c. Kypke has largely proved that the verb apagτavy is used in this sense by the best Greek writers.

Let him first cast a stone at her.] Or, upon her, 'urn. The Jewish method of stoning, according to the Rabbins, was as follows: The culprit, half naked, the hands tied behind the back, was placed on a scaffold, ten or twelve feet high; the witnesses, who stood with her, pushed her off with great force: if she was killed by the fall there was nothing farther done: but if she was not, one of the witnesses took up a very large stone, and dashed it upon her breast, which generally was the coup de grace, or finishing stroke. This mode of punishment seems referred to, Matt. xxi. 44. However, this procedure does not appear to have been always attended to. See Lev. xxiv. 16. and verse 59 of this chapter.

Verse 9. Being convicted by their own conscience] So it is likely they were all guilty of similar crimes.

Beginning at the eldest, even unto the last] Ano TwoBUTION EWS TWY EOXαTWY, from the most honourable to those of the least repute. In this sense the words are undoubtedly to be understood.

The woman standing in the midst.] But if they all went out, how could she be in the midst? It is not said that all the people, whom our Lord had been instructing, went out, but only her accusers: see ver. 11. The rest undoubtedly continued with their Teacher.

Verse 11. Neither do I condemn thee] Bishop Pearce says, "It would have been strange if Jesus, when he was not a magistrate, and had not the witnesses before him to examine them; and when she had not been tried and condemned by

Christ proclaims himself

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12 Then spake Jesus again unto || walk in darkness, but shall have the AM. 403, An. Olymp. them, saying, I am the light of the light of life. world he that followeth me shall not

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13 The Pharisees therefore said un

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Shall not walk in darkness] He shall be saved from iguorance, infidelity, and sin. If he follow me, become my disciple, and believe on any name, he shall have my Spirit to bear witness with his, that he is a child of God. He shall have the light of life--such a light as brings and supports life. The sun, the fountain of light, is also the fountain of life: by his vivifying influences, all things live-neither animal nor vegetative life could exist, were it not for his influence. Jesus, the sun of righteousness, Mal. iv. 2. is the fountain of all spiritual and eternal LIFE. His light brings life with it, and they who walk in his light, live in his life. This sentiment is beautifully expressed and illustrated in the following inimitable verse (all monosyllables except one word) of that second Spencer, Phineas Fletcher: speaking of the conversion of a soul to God, he says:

the law and legal judges, should have taken upon him to con- of the universe, thou commandest us to light lamps to thee, yet demn her. This being the case, it appears, why Jesus avoid- thou art THE LIGHT OF THE WORLD; and with thee the light ed giving an answer to the question of the Scribes and Phari-dwelleth." Our Lord therefore assumes here, a well known sees; and also how little reason there is to conclude from character of the Supreme Being; and with this, we find the hence, that Christ seems in this case not enough to have dis- || Jews were greatly offended. couraged adultery, though he called it a sin. And yet this opinion took place so early among the Christians, that the reading of this story was industriously avoided in the lessons recited out of the Gospels, in the public service of the churches; as if Jesus's saying, I do not condemn thee, had given too much countenance to women guilty of that crime. In consequence of this, as it was never read in the churches, and is now not to be found in any of the Evangelistaria, and as it was probably marked in the MSS. as a portion not to be read there; this whole story, from ver. 1. to ver. 11. inclusive, came, in length of time, to be left out in some MSS. though in the greater part it is still remaining." Thus far the judicious and learned Bishop. How the passage stands in all the MSS. hitherto collated, may be seen in Wetstein and Griesbach. After weighing what has been adduced in favour of its authenticity, and seriously considering its state in the MSS. as exhibited in the Var. Lect of Griesbach, I must confess, the evidence in its favour does not appear to me to be striking. Yet I by no means would have it expunged from the text. Its absence from many MSS. and the confused manner in which it appears in others, may be readily accounted for on the principles laid down by Bishop Pearce above. It may however be necessary to observe, that a very perfect connection subsists between ver. 52. of chap. vii. and ver. 12. of this chapter-all the intermediate verses having been omitted by MSS. of the first antiquity and authority. In some MSS. it is found at the end of this Gospel; in others a vacant place is left in this chapter; and in others it is placed after the 21st chapter of Luke. See at the end of this chapter. Verse 12. Then spake Jesus again unto them] Allowing the story about the woman taken in adultery to be authentic, and to stand here in its proper place; we may consider that our Lord having begun to teach the people in the temple, was in- | terrupted by the introduction of this woman by the Scribes and Pharisees; and now having dismissed them and the woman also, he resumes his discourse.

I am the light of the world] The fountain, whence all intellectual light and spiritual understanding proceed: without me all is darkness, misery, and death. The Divine Being was, by the Rabbins, denominated, the light of the world. So in Bamidbar Rabba, "The Israelites said to God, O Lord

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"New LIGHT new LOVE, new LOVE new LIFE hath bred;
A LIFE that lives by LOVE, and loves by LIGHT:
A LOVE to him, to whom all LOVES are wed;
A LIGHT, to whom the sun is darkest night :
Eye's LIGHT, heart's LOVE, soul's only LIFE he is:
LIFE, soul, love, heart, LIGHT, eye, and all are his :
He eye, LIGHT, heart, LOVE, soul; He all my joy and bliss.”
PURPLE ISLAND, Can. I. v. 7.

Some suppose our Lord alludes to the custom of lighting lamps or torches, on the first day of the feast of Tabernacles. But as these words seem to have been spoken the day after that last and great day of the feast, mentioned chap. vii. 37. they may rather be considered as referring to the following custom: It has already been observed, that the Jews added a ninth day to this feast, which day they termed, The feast of joy for the law; and on that day they were accustomed to take all the sacred books out of the chest where they had been deposited, and put a lighted candle in their place, in allusion to Prov. vi. 23. For the commandment is a LAMP, (or CANDLE) and the law is life: or to Psal. cxix. 115. Thy word is a LAMP unto my feet, and a LIGHT unto my path. If this custom existed in the time of our Lord, it is most likely that it is to it he here alludes; as it must have happened about the same time in which these words were spoken. See Buxtorf. Synagog. Jud. c. xxi.

As the Messiah was frequently spoken of by the prophets

The Jews cavil, and

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Christ confutes them ; A. M. 4035. to him, Thou bearest record of thy- 17 It is also written in your law, A. M.40. An. Olymp. self; thy record is not true. that the testimony of two men is An. Olymp. true.

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14 Jesus answered and said unto them, Though I bear record 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.

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15 Ye judge after the flesh
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18 I am one that bear witness of myself; and the Father 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.

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20 These words spake Jesus in the treasury, as he taught in the temple: and 'no man laid

a Ch. 5. 31.— 12. 47. & 18. 36.

See ch. 7. 28. & 9. 29.
ver. 29. ch. 16. 32.-

ch. 7. 24.4 ch. 3. 17. &
f Deut. 17. 6. & 19. 15.

Matt. 18. 16. 2 Cor. 13. 1. Heb. 10. 28.- -8 ch. 5. 37. rer. 55. ch. 16. 3. ch. 14. 7.- Mark 12. 41.-'ch. 7. 30.

under the emblem of light, see Isai. lx. 1. xlix. 6. ix. 2. the Pharisees must at once perceive, that he intended to recommend himself to the people as the Messiah, when he said, I am the light of the world.

am but a mere man-pay attention to my teaching and miracles, and ye shall then see, that nothing less than infinite wisdom and unlimited power could teach and do, what I have taught and performed. Our Lord speaks here exactly in the character of an ambassador. Such a person does not bring a second with him to vouch his truth; his credentials from his

So our Lord represents the Father as bearing witness with him. The miracles which he wrought, were the proof from heaven that he was the promised Messiah: these were the great seal of all his pretensions.

Verse 19. Ye neither know me, &c.] Ye know neither the Messiah, nor the God that sent him.

The Rabbins think that the Messiah is intended in Gen. i. 4. And God said, Let there be light, and there was light. "From this we may learn, that the holy and blessed God sawking ascertain his character: he represents the king's person. the light of the Messiah and his works, before the world was created: and reserved it for the Messiah and his generation, under the throne of his glory. Satan said to the holy and blessed God, For whom dost thou reserve that light which is under the throne of thy glory? God answered, For him who shall subdue thee, and overwhelm thee with confusion. Satan rejoined, Lord of the universe, shew that person to me. God said, Come and see him. When he saw him, he was greatly agitated, and fell upon his face, saying, Truly this is the Messiah, who shall cast me and idolaters into hell." Yaleut Rubeni, fol. 6. This is a very remarkable saying: and as it might have existed in the time of our Lord, to it' he might have alluded in the verse before us. The thing itself is true: the Messiah is the light of the world, and by him Satan's empire of idolatry is destroyed in the world, and the kingdom of light and life established. See several similar testi- || monies in Schoetgen.

Verse 13. Thou bearest record] As if they had said, Dost thou imagine, that we shall believe thee in a matter so important, on thy bare assertion? Had these people attended to the teaching and miracles of Christ, they would have seen that his pretensions' to the Messiahship, were supported by the most irrefragable testimony.

Verse 14. I know whence I came] I came from God, and am going to God, and can neither do, nor say any thing, but what leads to, and glorifies him.

Verse 15. Ye judge after the flesh] Because I appear in the form of man, judging from this appearance, ye think I

If ye had known me] If ye had received my teaching, ye would have got such an acquaintance with the nature and attributes of God, as ye never could have had, and never can have any other way. That is a true saying, No man hath seen God at any time: the only begotten Son, who lay in the bosom of the Father, he hath DECLARED him. The nature and perfections of God never can be properly known, but in the light of the gospel of Jesus Christ. It is worthy of remark, that in all this discourse, our blessed Lord ever speaks of the Father and himself as two distinct persons. Therefore, the Father is not the Son, nor the Son the Father, as some persons vainly imagine; though it is plain enough that the com pletest unity and equality subsist between them.

Verse 20. The treasury] Lightfoot observes from the Rabbins, that the treasury was in what was called the court of the women-that there were thirteen chests in it; in the thirteenth only the women were permitted to put their offerings. Probably the other twelve were placed there in reference to the twelve tribes; each perhaps inscribed with the name of one of Jacob's twelve sons.

It seems that our Lord sometimes sat in this court to teach the people. See Mark xii. 41, &c.

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