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Jobo vii. 6. Then Jesus said unto them, My time is not yet comé : Jerusalem.
but your time is always ready.
I testify of it that the works thereof are evil.
feast ; for my time is not yet full come.
still in Galilee.
up unto the feast, not openly, but as it were in secret. Matt. xix.l. And it came to pass when Jesus had finished these say
Judea beyond Jordan :
him again ; and as he was wont, he taught them again.
JOHN vii. 11. to the end. and viï. 1.
Where is he?
bis wonderful works might be generally known and witnessed.
This section gives a lively picture of the divisions among the
The Christian's peculiar happiness and privilege is to see ful-
$ These sections are inserted here on the concurrent testi-
Jobnvii. 12. concerning him: for some said, He is a good man: Jerusalem.
others said, Nay; but he deceiveth the people.
Now about the midst of the feast "Jesus went up into
Jesus answered them, and said, My doctrine is not
trine, whether it be of God, or whether I speak of myself.
He that speaketh of himself seeketh his own glory:
true, and no uprighteousness is in him.
keepeth the law? Why go ye about to kill me ?
who goeth about to kill thee?
work, and ye all marvel.
cause it is of Moses, but of the fathers ;) and ye on the
sabbath day circumcise a man.
the law of Moses should not be broken; are ye angry at
whom they seek to kill?
him. Do the rulers know indeed that this is the very
Christ cometh, no man knoweth whence he is.
Ye both know me, and ye know whence I am: I am not
Then they sought to take him: but no man laid hands
And many of the people believed on him, and said,
which this man hath done?
The Pharisees heard that the people murmured such
Joha vii. 32. things concerning him; and the Pharisees and the Chief Jerusalem.
Priests sent officers to take him.
with and then I go unto him that sent me.
Then said the Jews among themselves, Whither will he
What manner of saying is this that he said, Ye shall
ye cannot come ?
and cried, saying, If any man thirst, let him come unto
me, and drink.
out of his belly shall flow rivers of living water.
on him should receive : for the Holy Ghost was not yet
given, because that Jesus was not yet glorified.)
saying, said, Of a truth this is the Prophet.
Christ come out of Galilee?
the seed of David, and out of the town of Bethlehem,
where David was ® ?
laid hands on him.
sees; and they said unto them, Why have ye not brought
of the rulers or of the Pharisees believed on
6 The Jews, both from their traditions and their prophecies,
* How beautiful is the contrast between the humility of our Lord, and the half literary, half spiritual pride, of the Jews. Christ, whose knowledge of all things, both in heaven and earth, was superior to that of men and angels, and of which the human intellect cannot form an idea, even when it shall be
John vii. 50. Nicodemus saith unto them, (he that came to Jesus by Jerusalem.
night, being one of them,).
know what he doth ?
They answered and said unto him, Art thou also of
53. And every man went unto his own house. John viii, 1. Jesus went unto the mount of Olives.
JOHN viii. 2-11.
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.
elevated and enlarged in the next stage of our existence, con-
All mankind, like the Phariseos of old, seem to be intent
-the gay the sorrowful the rich the poor-and fashion vio-
God prefers the heart to the head; piety to parts and capa-
(a) They had a saying, which is preserved in Pirke Aboth, c. ii. 5. T'On yox Oy is plebeius non est pios. Schoetgen Hor. Heb. vol. i. p. 363. (6) Spoken of Edward the Confessor, by Collyer, Eccles. Hist. vol. i. p. 225.
& The genuineness of this passage has been much controvorted. The arguments on each side of the question may be seen at great length in Kuinoel (a), who has decided in favour of its authenticity. Erasmus, Calvin, Beza, Grotius, Le Clerc, Wetstein, Semler, Schulze, Morus, Haenlein, Wegscheider, Paulus, Schmidt, and Titman, have impugned its authenticity : and, on the opposite side of the question, may be ranked Mill, Whitby, Heuman, Michaelis, Storr, Langius, Detmersius, and others, with Lightfoot, Dr. A. Clarke, Mr. Horne, and the learned Mr. Nolan (b). This eminent critic has shewn it to be probable, that this passage was omitted for certain reasons by Eusebius, in that edition of the Greek Testament which he was commanded by Constantine to prepare for the public use : and likewise in those subsequent editions which were influenced by
John viii. 3. And the Scribes and Pharisees brought unto him a Jerusalem.
woman taken in adultery; and when they had set her in
the name and anthority of Eusebius. The subject of this story,
It is remarkable that Lightfoot (e), in his very brief criticism
Dr. Doddridge (f) has justly observed, that thę Pharisees who brought the woman to Christ, wished to render him ob. noxious either to the people or to the Romans. If he condemned the woman to death, it would be considered as intrud. ing upon the judicial authority of the Romans : if he acquitted her altogether, it would be considered as sanctioning a violation of the Jewish law.
On the propriety of our Lord's conduct, in the circumstances here recorded, Bishop Law observes (9), when the woman said to be apprehended in adultery is brought before our Lord, merely with a malicious view of drawing him into a difficulty, whatever determination he should give, ver. 6. we find him stooping down, and writing on the ground. Where it is ubservable, that all that he does, in as exact conformity as the place would admit to the trial of the adulterous wife prescribed by God in Numb. v. 11, &c. where the priest was to stoop down and take some of the dust from the floor of the tabernacle, ver. 17; and likewise write out the curses denounced upon that occasion, ver. 25. By that act, therefore, Christ declares himself willing to take cognizance of this affair, if they were willing to abide the consequence, viz. according to their own traditions, to be involved in the same curse if they proved equally guilty: on which account this way of trial was abolished by the Sanbedrim about that very time since that sin, say the Jews, grew then so very common. It is likewise probable that Christ might, by his countenance and gesture, show those bypocrites how well be was aware both of their ill dosiga in thus demanding judgment from him, and of their own obnoxiousness to the same punishment which Moses' law