John 8

JEsus went unto the mount of Olives A Mountain within less than two miles of Hierusalem, whither our Saviour, when he was at Hierusalem, was wont often to withdraw, for Privacy and Devotion, Mat. 24. 3. and 26.30. Luke 21.37. & 22.39..

And early in the morning he came again into the temple So at our Lords last Passover Luke notes, Chap. 21.38. That all the People came to him early in the morning in the Temple to hear him. Our Saviours early going into the Temple to teach, and the Peoples diligence in coming so early to him to hear, ought to check our slothfulness in Sacred business., and all the people came unto him Multitudes of People came to him; for the universal Particle all must be expounded in a multitude of Scriptures.; and he sate down, and taught them He, after the manner of the Iewish Teachers, sate down, and taught them: Of this Custom of theirs, for their Doctors, while they taught, to it down, we have had occasion to speak before..

And the scribes There were (as they say) three sorts of Scribes amongst the Iews. The first were Secretaries to Princes and great men; so Sheva was Scribe to David, 2 Sam. 20.25. A Second sort, were such as we call Scriveners, or Publick Notaries, who made Instruments for People, and were employed in their more private Bargains and Contracts Neither of these seem to have been of Authority enough to have done this Act; and besides, the Pharisees being joyned with them, makes it evident, that these Scribes were those who expounded the Law in the Temple, and in the Synagogues, and are therefore called Lawyers; they are often joyned with the Pharisees in our Saviours Discourses, Mat. 23.13, 14, 15, &c. And we find them often joyning with them in their Discourses and Actions, tending to entrap our Saviour; such was their Design at this time. and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst,

They say unto him, Master, this woman was taken in adultery, in the very act They bring to our Saviour a Woman taken in the Act of Adultery, and set her before him..

Now Moses in the law commanded us, that such should be stoned Moses in the Law, Lev. 20.10. commanded, that such Malefactors should be put to death; but we read of no Law commanding this kind of death. And their Rule was, that when the Law had set no kind of death for an Offence, there the mildest kind of death was to be their Punishment, which they counted Strangling to be: But they ordinarily entituled Moses to their Traditional Additions tothe Law; & death being commanded by the Law, as the Punishment of such Offenders, they took themselves to be at liberty to determine the kind of death, as Prudence, and reason of State ruled them; so as probably, they seeing that that sin grew very frequent amongst them, they appointed Stoning to be the kind of death such Malafactors should be put to. The manner of which we are told was this: The Guilty Person was to be carried up to some High Places, and thrown down from thence headlong by such as Witnessed against him; then they threw stones at him till they had killed him (if not killed by the fall); or covered him, if he were dead. This they tell our Saviour Moses commanded, because he had commanded in the general, that such a Person should dye; and their Sanhedrim had determined this particular death to such Malefactors:: but what sayest thou But they would know what our Saviour said to this.?

This they said, tempting him, that they might have to accuse him Their design was from his answer to take some colourable pretence to Accuse, and either to discredit him with the People, or to expose him to the displeasure of the Superiour Powers. If he had directed to send her to be punisht by the Roman Governours, who administred Justice in Capital Causes, the People would be fir'd with Indignation; for they lookt upon them as Invaders of the Rights of Government that belonged to the Israelites. If he had advised them to put her to death by their own Power, they would have Accused him of Sedition, as an Enemy of the Roman Authority. If he had dismist her as not worthy of death, they would have Accused him to the Sanhedrim, as an Infringer of the Law of Moses, as a favourer of dissoluteness, an Enemy to Civil Society, and worthy of universal Hatred. This malicious Design, so craftily concerted, our Saviour easily discovered and defeated; whereas they thought it would require his most attentive consideration to extricate himself from the Snare,. But Jesus stouped down, and with his finger wrote on the ground as though he heard them not He seemed not at all to attend to what they said, but stooping down, wrote on the ground; what he wrote, or how he could write upon the floor of the Temple (which was of stone) are very idle Questions; the first not possible to be resolved, the second impertinent; for it is not said, that he made any impression upon the ground, tho it be said, he wrote upon it. It appeareth plainly to have been but a divertive Action, by which our Saviour ignified, that he gave no ear to them..

So when they continued asking him, he lift up himself, and said unto them, They will not let our Saviour alone, but importune him to an Answer. He that is without sin among you, let him first cast a stone at her He says, He that has no sin, let him first cast a stone at her. The Law of God was, Deut. 17.7. That in the Execution of Malefactors, The hands of the Witnesses should be first upon him, to put him to death. In reason those who are zealous for the Punishment of others, should neither be guilty of the same, nor of greater Crimes themselves. By this saying of our Saviour, we must not understand it the will of God, that those who are Magistrates, and employed in executing the Lords Vengeance on Malefactors, should themselves be free from all Guilt (for then no Justice should be done.) The Vengeance is Gods, not theirs: It is the Law of God which they execute. He only by this minds them of that Compassion which ought to be found in Persons Prosecuting others justly, that they may execute Judgment with compassion and tenderness, and such moderation as the Law will allow them, considering that they are not free from guilt, but as obnoxious to the Justice of God for other sins, as those poor Creatures, whom God has suffered to fall into sins Punishable by Humane Judges..

And again he stouped down, and wrote on the ground When our Saviour had said this, he returneth to his former posture and action (it being not a thing wherein he was concerned, who was not sent into the World to be a Secular Judge) as not at all regarding them..

And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last This was an Age of very great Corruption as to mens Lives and Manners, as well as to Doctrine, and corruption of Worship; and as other Enormities of Life were very common and ordinary amongst them, so it is very probable were Adulteries; and that their Rulers and Teachers were not without great Guilt. Now, see the power of Conscience, when set on work by God; these Accusers Consciences were to them as a thousand Witnesses; they were reproved and Convicted by them, and not able to stand under the Reflections of them; or to say any thing in Answer to what our Saviour had said: They went away one after another; and possibly it is particularly noted, that they began at the Eldest, because the Consciences of the Eldest of them charged them more deeply for more and greater sins.: and Jesus was left alone, and the woman standing in the midst Jesus was left not wholly alone, for the next words tell us, that the Woman was still left standing in the midst; and no doubt but his Apostles were there, for they constantly attended him, and no doubt divers others were also there: But the meaning is, that he was by this means quit of the Scribes and Pharisees Company, who were gone out of shame, being thus Convicted by their own Consciences, which told them, that whatsoever this Woman was, they were no fit Accusers..

When Jesus had lift up himself, and saw none but the woman The close of the former verse told us, that tho the Scribes and Pharisees were gone, yet the Woman was left in the midst, expecting Christs Sentence:, he said unto her, Woman, where are those thine accusers? has no man condemned thee Christ knew well enough that the Scribes and Pharisees, this poor Womans Accusers, were gone; but yet he acteth warily, and calls for her Accusers, and asks if no man had Condemned her? Thereby intimating, that the Law against was a just Law; and if the Crime were proved against her, she deserved to dye; but she must first be Convicted, and Condemned: He asks her, If she were Condemned? For then he had nothing to say. She tells him, None had.?

She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee He replyeth, Neither did he. He did not acquit her, for he was not to make void the Law of God; nor did he Condemn her: He was neither a Witness in the case, nor yet a Secular Judge, to whom such Judgments did belong; he was only to speak to her, as the Mediator and Saviour of man.: go, and sin no more Go, I discharge thee, as being Coram non Iudice, before one who in my present capacity am no Judge to hear this Cause, and to give Sentence in it. Sin no more; whatever becometh of thee as to mans Judgment, thou hast reason to fear the greater Judgment of God, if thou goest on in a course of sin. Nor does he say, Commit Adultery no more; but Sin no more. No partial Repentance or Sorrow for any particular sin will suffice a Penitent that hopes for any Mercy from God; but a leaving off all sin, of what kind soever it be..

¶ Then spake Jesus again unto them, saying, I am the light of the world This is what Iohn the Baptist had said of Christ before, Chap. 1.4, 5. and what Christ says of himself afterward, Chap. 9.5. It was Prophesied of him, that he should be a light to the Gentiles, and Gods Salvation to the ends of the Earth. And old Simeon says of him, Luke 1.32. That he was to be a light to lighten the Gentiles, and the G ory of his People Israel. Light is a thing Glorious in it self, and communicative of it self unto others to guide them. So as Christ is most aptly compared to Light, and spoken of under that Notion; as for his own innate Glory, so for the communicativeness of himself to Creatures; which latter appeareth to be chiefly here intended:: he that followeth me, shall not walk in darkness For he says, that he who followed him, believing his Doctrine, and obeying his Precepts; Living according to his Direction, and his Example, should not be at a loss, how to guide himself, nor remain in the darkness of Sin, Ignorance, and Spiritual Death; but, but shall have the light of lite should have that Light, which bringeth Life along with it, and is sufficient to guide a man in all the works of a Spiritual Life, and at last bring him to Life Eternal..

The Pharisees therefore said unto him Thou bearest record of thy self; thy record is not true It was a known Rule of Law, That none ought to be believed upon a Testimony given to himself; this is that they object to our Saviour, That tho he spake great things of himself, yet he was not to be believed in is own Cause..

Jesus answered and said unto them, Though I bear record of my self, yet my record is true There is a seeming difficulty to reconcile the words of our Saviour, Chap. 5.31. If I bear witness of my self, my witness is not true; and his assertion here, Though I bear witness of my self, my record is true: But the Resolution of it is clear by considering that he speaks in the former Chapter of his own single Testimony with respect to them, as not of sufficient validity to Authorize his Divine Vocation, according to the Rule of their Law, that required a double Testimony for Confirmation of things; but here he speaks of the verity of it in it self: For I know whence I came, and whither I go. That is, I know from whom I have received my Commission, (tho secret to the World) even from the Father: And yet after the accomplishing of my Embassy for his Honour, I shall return to Heaven, and be Glorified with the Glory I had with him before the World was, Chap. 17.5. The Reason alledged implies his being the Son of God; and his Fathers entire approbation of his Office, and Fidelity in the discharge of it; and the concurrent Testimony of the Father with him: Therefore his Record was Authentick and true. But they did not believe his Mission from Heaven, nor that he was to ascend thither, and accordingly disvalued his Testimony. for I know whence I came, and whither I go z; but ye cannot tell whence I come, and whither I go a.

Ye judge a ter the flesh According to my outward appearance to you, so you judge of me; or according to your own Passions, and Corrupt Affections., I judge no man I judge no man in that manner, or I judge no man alone, as it followeth in the next Verse..

And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me My Testimony is not to be look'd upon as a single Testimony for my self; tho I do judge, yet my judgment is true; for no Act of mine is a single Act: I and my Father are one; and what I do, thy Father also does, that sent me into the World as his Embassador: So as if the judgment of God be true, which you all own, grant, and acknowledge; then my judgment is true, because it is not mine only, but the judgment also of that God, whom you own, acknowledge, and Worship, and who sent me into the World..

It is also written in your law, that the testimony of two men is true It is written, Deut. 17.6. and 19.15. God so ordered it by his Divine Law, that every thing should be established by the Testimony of two Witnesses..

I am one that bear witness of my self, and the Father that sent me, beareth witness of me I (says our Saviour) have two Witnesses; I am one, I bear Witness of my self: My Father is another, for he beareth Witness of me. Our Saviours Argumentation seemeth weak, unless we look upon him as exempt from the condition of ordinary men, and no mere man, by reason of the Personal Union of the Divine and Humane Nature in his Person. Nor must our Saviour be understood here to distinguish himself from his Father, in respect of his Divine Being; for so he and his Father are one: But in respect of his Office, as he was sent, and his Father was he who sent him. And indeed in the whole he seemeth to accommodate himself to the Peoples apprehensions of him..

Then said they unto him, Where is thy Father Thou talkest much of thy Father, where is he? We know no Father which thou hast but the Carpenter, Ioseph; we do not look upon him as so Credible a Witness in the Case, as to take his Testimony in such a matter as this is:? Jesus answered, Ye neither know me, nor my Father, if ye had known me, ye should have known my Father also Christ tells them, that the reason why they did not know the Father, was because they did not know and acknowledge, receive and believe him; for if they had received and believed him, they would not then have been at such a loss to have known where his Father was, or who he was. The Eternal Father is not to be known but in, and by, and through the Son..

These words spake Jesus in the treasury as he taught in the Temple The Treasury was a publick place in the Temple; concerning which, see the Notes on Mat. 27.6. Mark 12.41, 43. Luke 21.1. Christ taught sometimes in one part of the Temple, sometimes in another:: and no man laid hands on him But that no man should lay hold on him, considering the search made for him in the beginning of the Feast, and their sending Messengers to take him, as we read Chap. 7.32. and the Affront he had given to the Scribes and Pharisees (of which we read in the beginning of this Chapter) was very Miraculous:, for his hour was not yet come Nor can any account be given of it besides what is here given, viz. That his hour was not yet come. Which was the reason we heard given before in the same case, Chap. 7.30. Men shall be able to do nothing against Christ, or any that belong unto him, till the time cometh that God has set in his wise and eternal thoughts..

Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins The greatest part of what is said here, was said by our Saviour before, Chap. 7.34. (See the explication of it there) only here, instead of you shall not find me, is, you shall die in your sins; a Phrase we shall find in Ezek. 3.18, 19. which doubtless signifieth, in the guilt of your sins, not removed from you; and is a threatning of Eternal death, as well as Temporal in the destruction of Hierusalem:: whither I go, ye cannot come And those who do so, cannot come into Heaven, where Christ is..

Then said the Jews, Will he kill himself? because he says, Whither go, ye cannot come Before they guessed, that he would go to the dispersed amongst the Gentiles, Chap. 7.35. Now they fancy that he would kill himself; or else speak this in Mockery..

And he said unto them, Ye are from beneath, I am from above: ye are of this world, I am not of this world Ye are not only of an Earthly extraction, Creatures of the Earth, not descended from Heaven, as I am; but also of Earthly Spirits and Principles: You savour nothing that is sublime and Spiritual, and therefore you do not understand me: I tell you, I am not of this World. My Original is not from it, nor am I to determine my being in it. I shall dye, but I shall rise again from the dead, and Ascend into Heaven, where you cannot come. Still our Saviour asserts his Divine Nature; and the stress of all, he says, lyeth there; their unbelief of which was the cause of all their Disputings and Errors. He had given them the greatest Evidence of it imaginable in the works which he had done in their sight, which were not only above the Power of Nature, but such as God had never Authorized, or enabled any Creature to do; yet they being destitute of supernatural Grace, did not believe in him: And they were inexcusable, because that Grace was denyed them for their wilful Corruption and wickedness, which they might have avoided by the use of that common Grace which was not denyed them..

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 In the Greek it is only, If you believe not that I am. Some refer this to Christs Divine Nature. (I am, is the Name of God, Exod. 3.14.) But others rather think that Christ here speaketh of himself as the Messiah and Mediator, and so the object of Peoples Faith; and he out of whom there is no Salvation: The latter indeed includeth the former; for Cursed is he that trusteth in man, and maketh flesh his Arm. The Text plainly holds forth an impossibility of Salvation for those who under the Revelations of the Gospel, receive not, and believe not in Christ as Mediator..

Then said they unto him, VVho art thou What good Christian will not learn to contemn the slights and Reproaches of sinful men, when he readeth a company of Miscreants thus using their Lord and Master, saying to him, Who art thou? It is no wonder if the World which knew him not, does not know us? Jesus says unto them, Even the same that I said unto you from the beginning The latter part of the verse as it lyes in the Greek, is exceeding difficult, word for word it is, The beginning because also I speak unto you. Some think that our Saviour calleth himself The beginning. Others think the Noun is in this place put for an Adverb; of which we have many instances in Scripture, tho none as to this Noun; (but I shall leave those who desire satisfaction as to what is said by Criticks about this Verse, to what Mr. Pool has Collected in his Synopsis Criticorum, and only consider it as our Interpreters understood it) in which form it seemeth to be a mere slighting of them, as much as if he had said, I have often enough, even from the beginning, told you who I am; I can say no more to you upon that head than I have said. I am the same, and no other, than I at first told you I was..

I have many things to say, and to judge of you Iudging is not put here for Judicial Condemnation; but for Reproving and Accusing, which is one part of Judging. You Accuse and Reprove me; I have many things of which I could also Accuse and Convince you; but let me say what I will, you will not believe me.: but he that sent me is true But you will not escape the Judgment of my Father, who is true, he will Judge you; and I speak to the world those things which I have heard of him I speak unto men nothing but what it is his will that I should declare to them..

They understood not that he spake to them of the Father The Iews (as we are told) used to call God, The Father, in a way of Eminency; they understood that he spake to them of his Father; but they would not understand when he spake to them of his Father, or the Father, he meant God the Father of all; their minds were blinded, that they could not see; and their hearts hardened, that they could not understand..

Then said Jesus unto them, VVhen ye have lift up the Son of man It is your unhappiness, that while I am alive, and Preaching the Gospel to you, inviting you to Repentance, and Faith in me, as the true Messiah: You will not believe me to be indeed what I am; but you shall lift me upon the Cross (for that is meant by lifting up, as Chap. 12.32. and 3.14.) and when that time cometh, you shall know that I am, then shall ye know that I am he, and that I do nothing of my self the Light of the World, as v. 12. For after that, the Gospel began to be Preached to all Nations. Or that I am the true Messiah, he whom the Father has sent into the World. Some of you shall then know it by those Signs and Wonders, that shall attend my Death and Resurrection, and to your shame and confusion: others of you shall know it to your Eternal Joy and Salvation; believing on me then, whom you will not now acknowledg: and that what I have done, I have only done by Commission from my Father, not of my Self:, but as my Father has taught me, I speak these things and that what I have taught, I have had in Commission from my Father to Teach..

And he that sent me is with me, the Father has not left me alone I have the presence of God with me, as I am Mediator; the Father has not sent me into the World to do his will, and left me alone without his presence,, for I do always these things that please him for I do his Will, I drive no separate Design from my Father, but always do those things which please him. From whence all Faithful Ministers and Christians may learn how to conclude of God's Presence with them, which they can no longer promise to themselves, than they speak and do those things that please him..

As he spake these words, many believed on him Believing on him, is not here to be understood strictly of Saving Faith; but rather, of some preparations toward it: they began to believe that he was the true Messias, and to have more honourable thoughts than they had of him: that this was all, will appear from what we find in the following Verses; and believing often signifieth no more in the New Testament, than a light Assent given to some Propositions of the Gospel relating to Christ..

Then said Jesus to those Jews which believed on him In the Sense before Expressed. Our Saviour well enough saw their Hearts, and in what manner they believed, and what sort of Disciples they were, viz. only Nominal: They have the name of Disciples who come after Christ to hear him; but they are his Disciples indeed, who make his Doctrine the Rule of their Lives. He therefore tells them,, If ye continue in my word That not a mere saying to him Lord, Lord, and yielding some light Assent to some Propositions of Truth in the Gospel, would make them his Disciples in truth and reality, without an abiding and continuance in the words which he taught them., then are ye my disciples indeed g.

And ye shall know the Truth That is, you shall more fully and clearly know the Truth; by which may be either understood Christ, who stileth himself, The way, the truth, and the life; or those Propositions of Truth which Christ has Revealed. There must be some knowledge of Truth in a Soul before it can believe; for how shall they believe (says the Apostle) in him of whom they have not heard? but a fuller and clearer knowledge of the Truth is got by degrees, by those who studiously seek after it, and walk close with God., and the truth, shall make you free And the truth shall make you free. It appears by ver. 36. That by the Truth, he means himself; there he says, If the Son make you free: and indeed, though the knowledge of the Proposition of Truth, gives men some liberty from the bondage of ignorance, and some Lusts, yet it is only the saving knowledge of Christ, which brings men into a perfect liberty from the Law, the rigour, curse, and terror of it, and from the dominion of Sin and Corruption..

They answered him, We be Abrahams seed, and were never in bondage to any man h: how sayest thou, Ye shall be made free This made them angry, That Christ should speak of their being made Free; for those that are Free, are not in a capacity to be made Free. The Iews were a People very tenacious of their Liberty, and gloried much in the right they had to it.? How carnally does a carnal heart understand Spiritual Mysteries? Thus Nicodemus hearing of being born again, grosly dreamed, of entring into his Mothers Womb, and being born again. The woman of Samaria, hearing of living Water, dreamt of Water that should so satisfie her Thirst, as she should never come again to the Well to draw. The Iews here hearing of being made free, dream of a freedom from Human Bondage and Slavery. To what our Saviour had said, That if they knew the Truth, the Truth should make them free; They reply, We are Abrahams seed, and were never in bondage to any. Admitting that they were Abrahams seed, that is Iews, were not the Iews in Bondage? first, to Pharaoh King of Aegypt; then to Nebuchadnezzar King of Babylon: they were ow in Bondage to the Romans. They must either understand it of their own Persons, tho they were Tributar es, they were no Slaves; or else concerning their Right, they had a right to Liberty, though they were under an Extrinsick Servitude to their Conquerors.

Jesus answered them, Verily, verily I say unto you, Whosoever committeth sin, is the servant of sin Our Saviour here Correcteth their mistake, letting them know, That he was not speaking about any Corporal, but Spiritual Servitude; not of the freedom of Mens Bodies from the power of Enemies, but of the freedom of Mens Souls from the slavery and dominion of Lusts and Corruptions. He that does sin (says he) is the servant of sin. The committing or doing of Sin here intended, is not to be understood of single Acts of Sin, (for in that sense, who lives and sinneth not? (The righteous man sinning seven times in a day) so as all men would be concluded the Servants of Sin); but of living Indulgently and Habitually in a course of Sin, and in the practise of gross Sins: in which sense Workers of iniquity is to be taken, Matt. 7.23. And this very Phrase, 1 Iohn 3.4. And indeed, the very Heathen could see, that there was no such slavery as a Servitude to Lusts and Passions; Men are the Servants of Corruption, 2 Pet. 2.19. under the Dominion of sin, Rom. 6.20..

And * the servant The Servant of Sin abideth not in the house for ever abideth not in the Church (which is the House of God) for ever. Look as it is with Slaves, and Servants, they are no fixed Members of Families; they may be turned out, they may be sold over to others; they abide in Families according as in them they behave themselves: so you, who as you are Abrahams Seed, as you boast, and glory; are now servants in the Church of God; yet if you continue to be servants of Sin, you shall not for ever abide in God's House; if you be not cast out of the Church Militant, you shall certainly be cast out of the Church Triumphant; that is, you shall never come there:, but the son abideth for ever but the Son; some think he speaks of himself, who was the Eternal Son of God, he abides for ever; but I rather think, he speaks of him that is a Son by Adoption, Iohn 1.12. Rom. 8.16, 17. So as this Text shows us the remarkable difference, betwixt a nominal Professor, and one who is a true Believer; the one is but as a Servant in Gods House, to whom belongeth no Inheritance; though while he is in the Family, he enjoyeth some common priviledges which a mere stranger has no right to: The other is a Son, and has a right to the Inheritance, and so shall never be cast out of the Family, but abideth in it for ever..

If the Son therefore shall make ye free If that term [the Son] in this Verse be the same with [the Son] mentioned in the former Verse, they must both be understood of Christ; for it is most certain, that here [the Son] can signifie no more than Christ, to whom alone it belongeth to make Souls free from the slavery of the Law, Sin, Death, Hell, &c., ye shall be free indeed Now says our Saviour, This is the true freedom. Alas! what is the freedom you boast of, and glory in? It is not the freedom of your inward Man; if you were in the fullest actual possession of it: many a one in that sense free, has a base servile slavish mind, and is a servant to Corruption and Lusts. It is only the freedom which I give unto Souls, that is a true and perfect liberty, and is alone worthy the name of it..

I know that ye are Abrahams seed According to the flesh you are descended from Abraham, that I know; but of what advantage is, or can this be to you?, but ye seek to kill me, because my word has no place in you While in the mean time you are implacable enemies to me, and seek to Murther me, who am not only an innocent person, but am the Lord of Life, and came to save the World and the root of this is your unbelief; did you receive and believe the Word that I have spoken to you, you would do otherwise; but although the sound of my Word pierceth your Ears, and then you receive a little of it; yet it passeth not into your hearts, it has no place within you; you do not believe it, you are not affected with it, it does not dwell in you as it ought to do, so that you are not turned into the likeness and obedience of it. Men may be Professors and Members of the Church of God, in whom yet the Word of God has no rooting, and findeth no true place, so as that their condition may be sad enough..

I speak that which I have seen with my father My Father is God, I declare unto you his Mind and Will; no uncertain things, but what I have seen with him, that is, what I certainly know to be his Will., and ye do that which ye have seen with your father You declare by your actions who is your Father; and as I do my Fathers Will, and what he teacheth me to do, so you do the works which the Devil, who is your Father, ver. 44 prompteth you to do.

They answered and said unto him, Abraham is our Father This was their continual boast, as may be learned from Matth. 3.9. Glorying in their birth-priviledge; as Abraham being the Father of the whole Iewish Nation, and in Church-priviledge. Abraham being the Head of the Iewish Church, and he to whom the Promises were made., Jesus said unto them if ye were Abrahams children, ye would do the works of Abraham But Christ taketh them off this glorying, by minding them, that the Blood of Abraham running in their Veins, would be of little significancy to them, so long as they did not walk in Abraham's steps. Men are truly to be accounted the Children of those, not from whom they are naturally Descended, but whose steps they walk in, and whom they imitate in their Conversations..

But now you seek to kill me, a man that has told you the truth, which I have heard of God You declare by your Actions, that you are very far from the spirit and temper of Abraham; I am one who being sent of God, whom you own as your Father, have faithfully revealed the will of God to you, and have never told you any thing but the Truth; and this is all my Crime, for which you seek to murder me, this: This did not Abraham was none of your Father Abrahams practice; so as though you have something of Abrahams Blood, yet you have nothing of Abrahams Spirit in you..

You do the deeds of your father You imitate him who is indeed your father, by whom our Saviour (as we shall hear more afterwards) meaneth the Devil.. Then said they to him, VVe be not born of fornication, we have one father, even God This they fume at, and tell him, They were not born of Fornication, which is in our English Dialect, as much as, We are no Bastards; but it has another sense in this place, as appeareth by the next words. We have one Father, even God. That is, we own and Worship one God who is our Father; which makes very good Interpreters think, that their meaning in those words, We are not born of Fornication, is, We are no Idolaters: Idolatry in Holy Writ being very ordinarily compared to Whoredome and Fornications..

Jesus said unto them, If God were your father, ye would love me This agreeth with what we have 1 Iohn 5.1. Every one that loveth him that begat, loveth him also that is begotten of him., for I proceeded forth, and came from God, neither came I of my self, but he sent me But here our Saviour rather seemeth to speak of his proceeding forth, and coming from God, as sent into the World to fulfil the Will of God as to the Redemption of Man, than of his proceeding from his Father by Eternal Generation. It is true, That he who loves the Father, will also love the Child, so far forth as he resembleth his Father, and acteth like unto him: and it is as true, that he who loveth him that sends a messenger, will also love the messenger, executing the Commission of him that sent him..

Why do ye not understand my speech? even because ye cannot hear my word It is manifest all along this Discourse, that Christ spake Riddles to the Iews, and that they understood not the import and sense of his Discourse; now (says our Saviour) the reason is, because you cannot Hear, that is, Believe my Word: they could, and did hear it with their Ears; they heard the sound of it, but they could not discern the Spiritual sense and meaning of it. It was not given to them to know the mysteries of the Kingdom of God: Matt. 13.11. And the reason was, because they suffered themselves to be blinded by prejudice, and by their own Lusts, and corrupt Affections, till God gave them up to a judicial Blindness, that hearing they heard, and did not understand; and seeing they saw, and did not perceive..

Ye are of your father the Devil Our Saviour now plainly tells them, what he meant by t eir Father, mentioned v. 38. viz. the Devil, whose Children though they were not by Natural Traduction, yet they were by imitation., and the lusts of your father ye will do Wilfully doing the things which the Devil would have them do; he instanceth in two of these Lusts; 1. Murther, He says, the Devil from the beginning of the World had a mind and design against the Sons of men; and he ever since, (as the Apostle tells us) has gone about like a roaring lion seeking whom he may devour. And in this they were his true Children, using all Arts imaginable to destroy him whom God had sent into the World for mans Salvation., he was a murderer from the beginning, i and abode not in the truth, because there is no truth in him; when he speaketh a lye, he speaketh of his own, for he is a liar, and the father of it In another thing also, they were the true and genuine Children of the Devil. The Devil had no Truth in him, nor did he abide in the Truth. God indeed created the Angels (who afterward fell) in a state of Rectitude, without unrighteousness; but they did not keep their first Station. So, neither did they love the Truth, nor abide in it, but were wholly false and L ars, and could not abide the Truth..

And because I tell you the truth, you believe me not Such is your hatred to the Truth, that you hate me for no other reason, but because I reveal my Fathers will, (which is the Truth) to you; than which nothing can evidence a greater hatred to Truth, nor conformity and likeness to the Devil; there cannot be a greater Evidence of any ones hatred of the Truth, than the hatred of those who tell them the Truth; and for this very reason because they do so..

Which of you convinceth me of sin? and if I say the truth, why do ye not believe me If any of you can prove, that I have spoken to you any thing that is false, and not consonant to the will of my Father, do it; but which of you is able to charge me with any such thing? If there be no such thing, but I have told you what is the very Truth, and the Will of my Father, as to what you are to believe, and do: why do you not believe me; for every reasonable soul is a Debtor to Truth.?

He that is of God To be of God, here, is opposed to a being not of God, and so may be understood to comprehend Election, as well as Regeneration., heareth Gods words He heareth, acknowledgeth, believeth, and patiently submitteth to the Will of God revealed in his Word, ye therefore hear them not, because ye are not of God The reason why you, though with your ears ye hear the Word of God, yet do not in heart receive, and embrace, and believe it, nor can submit to it, is because ye are not of God, not chosen of him, not savingly inlightned, and regenerated by him. So as this Text affords us an excellent Note, by which we may know whether we be Regenerated, and of God, yea or no? That is, our believing and yielding obedience to the Will of God revealed in his Word. By this saying of our Saviour, he seemeth to acquiesce in the Will of God, concerning these refractory and unbelieving Iews, notwithstanding all the pains he had taken with them to enlighten and bring them to the saving knowledge of the Truth. It pleased not his Father to open their Eyes that they might see, or their Hearts that they might understand. This ought in like manner to satisfie all the true and faithful Ministers of the Gospel, when they see they have laboured in vain, and spent their strength for nothing, and in vain. When they have done all they can, they will find this of our Saviour true; That the work must be Gods, and not theirs; and no more hearts will be changed, then theirs, who are of God..

Then answered the Jews, Say we not well that thou art a Samaritan A Samaritan signified to the Iews as much as an Imposter, or Saducer, for the Iews looked upon the Samaritans as a detestable sort of men, who had corrupted the Worship of God with their horrible Superstitions in Mount Gerizzim., and hast a Devil And hast a Devil: that is, art mad. (See the Notes on Chap. 7.20.)?

Jesus answered, I have-not a Devil That is, I am not possessed with an Evil Spirit, as you Blaspheme, or (as others think) I am not mad, I speak the words of Truth and Soberness, (for it is said, that the Iews held an Opinion, That all who were Distracted, were Influenced by an Evil Spirit, and had a Devil.) It is true in both Senses, Christ had no Devil,. I honour my father, and ye do dishonour me He did nothing that he did, but for the honour of his Father; this was but a term of Scandal and Reproach they cast upon Christ. In the mean time it must be observed, with how much meekness the Lamb of God received these most unworthy Reproaches cast upon him; that we may learn to behave our selves in like manner under such Temptations..

And I seek not my own glory, there is one that seeketh and judgeth Christ very often mindeth them of this, That in what he spake and did, he sought not his own Honour and Reputation, which both obviated an Objection they might make against him, and also convinced them of his truth and sincerity in what he did: (but says he) though I seek not my own Honour, there is one who cometh himself in my Honour and Glory; and you must expect that he should Judge and Condemn you for all your hard speeches which you have spoken against me..

Verily verily I say unto you, If a man keep my saying he shall never see death To see Death this Text, signifieth to die, but in an apparently differing sense from what it is taken in Luke 2.26. Where it is to be understood, of a Natural Death; of which it cannot be understood here, for the holiest men shall die Rom. 8.10 The body is dead, (that is in dying) because of Sin; or shall dye, because of Sin; it must therefore be understood of Death Eternal, and in that sense the Proposition is certainly true, That an holy man that keepeth the Sayings of Christ, shall not see Death; that is, shall have Eternal Life; which is no more than what we have often before met with, viz. the Promise of Life Eternal, to Faith and Holiness..

Then said the Jews unto him, Now we know that thou hast a devil This is the third time we have met with this Blasphemous imputation from these wretched men, Chap. 7.20. In this Chap. v. 48. and here. What we have here, may strongly incline us to believe, that by the Phrase they did not intend that he was Possessed with the Devil; for they here declare themselves confirmed in what they said, from his speaking that which was contrary to sense, and demonstration.. Abraham is dead, and the prophets, and thou sayest, If a man keep my saying, he shall never ta t of death Abraham was Dead, (though the Father of the Faithful) and the Prophets were dead; and therefore to speak of any Mortal Man's not seeing Death, was contrary to every days Experience, and to the Experience of the holiest men who ever lived. To them therefore who understood him, speaking of a Natural Dissolution of the Soul and Body: this looked like the Language of one besides himself, (which probably was all they meant, when they said, He had a Devil) unless they used it as a term of reproach and passion, of all which, none can give any just account..

Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thy self If thou canst so effect it, that those who keep thy sayings shall not dye; thou canst also make thy self Immortal; neither Abraham, nor the Prophets could save themselves from Death, they are all dead; What art thou? What doest thou make thy self? And by the way, this was another charge upon our Saviour, the Iews having no patience with any that should prefer himself before their Father Abraham or Moses.?

Jesus answered, If I honour my self, my honour is nothing This is much the same with what our Saviour said, Chap 5.31. which he seemed to contradict, Ver. 14. (see the Notes on both these places) the meaning is, If I seek mine own honour, and glory; Or, if I arrogate to my self what indeed does not belong to me. Or, if I alone honour my self, which (by the next words) seemeth to be the true sense of the Phrase here.: It is my father that honoureth me, of whom ye say, that he is your God My Father is he who honoureth me, by Witnessing from Heaven, that I am his beloved Son; by sending me into the World to accomplish his Work; By many Signs and Wonders: and you say, that this my Father is your God. If therefore you will not give credit to me, and my Testimony, yet you ought to give credit to him, whom you own as your God.:

Yet ye have not known him Knowing here signifies more than a notional knowledge, or comprehending in our understanding so much of God, as may by Natural Powers be comprehended. It signifies affections, and a conversation suitable to such a knowledge, but I know him, and if I should say I know him not, I should be a liar like to you: but I know him, and keep his saying But I (says our Saviour) fully and perfecty know him, both as to his Essence, Counsels, and Will, and am fully obedient to him..

Your father Abraham rejoyced to see my days c: and he saw it f, and was glad And he was glad, with the joy of Faith, which gives the soul an Union with an absent Object by Faith made certain to it, Heb. 11.1.. You glory much in this, that you have Abraham to your Father; This Father of yours fore-saw my coming into the World, and my dying upon the Cross. He saw it by the Eye of Faith, in the Promise which was made to him, That in his seed all the nations of the Earth should be blessed. He saw it in the typt of Isaacs being Offered, then receiving him in a figure, Heb. 11.19. He saw it in the Light of Divine Revelation. He saw my coming in the Flesh: My dying upon the Cross for Sinners: The Publication of my Gospel to the whole World, by which means all the Nations of the Earth became Blessed in his Seed.

Then said the Jews, Thou art not yet fifty years old Christ was at this time but Three and thirty years old, and upward, and hast thou seen Abraham they dream of Abrahams seeing him, and his seeing Abraham with bodily Eyes, of which Christ said nothing; that indeed had been a thing impossible: for Abraham was dead many hundred of years before Christ appeared in the Flesh to the World: neither does our Saviour say, That he had seen Abraham, or that Abrah m had seen him, but that he had seen his day, his coming in the Flesh, his Death, which Abraham had seen, not with bodily Eyes, but with the Eye of Faith.?

Jesus said unto them, Verily verily I say unto you, before Abraham was, I am Some will have the meaning to be, That Christ was b fore Abrahams time constituted Mediator. As he is said to be the Lamb slain from the Foundation of the World: Rev. 13.8. So 1 Pet 1.20 But thus it might have been said of any of the Elect, That they were Chosen before Abraham was: It is therefore undoubtedly to be understood of Christs Eternal Existence, as to his Divine Nature, and this will appear: as from other Arguments, so from the whole scope of our Saviours former Discourse in this Chapter, which was to assert his Divine Nature and Equality with the Father..

Then took they up stones to cast at him As they also did, Chap. 10.31. It is vain to enquire, where they had stones in the Temple: they might be Repairing some part of it, or some parts of it paved with Stones might be loose, &c. It is enough, that we are assured, that some they found, but Jesus hid himself, and went out of the temple, going through the midst of them He did not go through the midst of them that were in this uproar, but first thrust himself into the more innocent croud, then passed through the midst of them. Some make a question here, how he could pass through the midst of them: Whither he made his body invisible? (so the Lutherans think) or whither he struck his Enemies with Blindness, or thickned the Air before their Eyes. But what needs that Dispute? admit some few of the Rabble to be in a Rage, the greatest part Innocent, it is no hard thing for us to conceive, how a person discerning the disorder, may thrust himself into the more innocent Croud, and pass by, escaping the rage of his Enemies., and so passed by.