RPM, Volume 17, Number 50, December 6 to December 12, 2015

Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 32

By Albert Barnes

Grand Rapids, Mich.:
Baker Book House, 1949.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 1

Verse 1. Mount of Olives. The mountain about a mile directly east of Jerusalem. See Barnes "Mt 21:1".

This was the place in which he probably often passed the night when attending the feasts at Jerusalem. The Garden of Gethsemane, to which he was accustomed to resort (Joh 18:2), was on the western side of that mountain, and Bethany, the abode of Martha and Mary, on its east side, Joh 11:1.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 2

Verse 2. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 3

Verse 3. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 4

Verse 4. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 5

Verse 5. Moses in the law, &c. The punishment of adultery commanded by Moses was death, Le 20:10; De 22:22. The particular manner of the death was not specified in the law. The Jews had themselves, in the time of Christ, determined that it should be by stoning. See this described in See Barnes "Mt 21:35".

See Barnes "Mt 21:44".

The punishment for adultery varied. In some cases it was strangling. In the time of Ezekiel Eze 16:38-40 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.

{a} "Now Moses" Le 20:10

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 6

Verse 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 abrogate 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 farther 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 Lu 15:2); 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 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. By 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.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 7

Verse 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.

Is without sin. That is, without this particular sin; he who has not himself been guilty of this very crime—for in this place the connection 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 De 17:6,7. 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 innocent, 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.

{b} "He that is" De 17:7; Ro 2:1,2

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 8

Verse 8. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 9

Verse 9. Beginning at the eldest. As being conscious of more sins, and, therefore, 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, Mt 16:4.

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 (Joh 8:12) addressed a discourse to the people present.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 10

Verse 10. Hath 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.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 11

Verse 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 the woman. As he claimed no civil authority, he said 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. This passage therefore teaches us,

1st. That Jesus claimed no civil authority.
2nd. That he regarded the action of which they accused her as sin.
3rd. That he knew the hearts and lives of men.
4th. That men are often very zealous in accusing others of that of which they themselves are guilty. And,
5th. 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.

{c} "Neither do I condemn" Joh 3:17

{d} "and sin no more" Joh 5:14

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 12

Verse 12. I am the light of the world. See Barnes "Joh 1:4"

See Barnes "Joh 1:9"

{e} "I am the light of the world" Joh 1:4; 9:5

{f} "He that followeth" Joh 12:35,46

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 13

Verse 13. Thou bearest record of thyself. Thou art a witness for thyself, or in thy own case. See Joh 5:31. 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 entitle to belief.

Is not true. Is not worthy of belief, or is not substantiated by sufficient evidence.

{g} "Thou bearest record" Joh 5:31

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 14

Verse 14. Jesus answered, &c. To this objection Jesus replied by saying, first, that the case was such 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 bear witness of them to you. We are to remember that Jesus came not of himself (Joh 6:38); 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 (Joh 3:11), and no man 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 of the sovereign who sent him, and is competent to bear witness of it. 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.

{h} "but you cannot tell" Joh 7:28; 9:29,30

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 15

Verse 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, Joh 3:17. 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 appearance, or in a harsh, biased, and unkind manner.

{i} "I judge no man" Joh 3:17; 12:47

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 16

Verse 16. And yet, if I judge. If I should express my judgment of men or things. He was not limited, nor forbidden to do it, nor restrained by any fear that his judgment would be erroneous.

My judgment is true. Is worthy to be regarded.

For I am not alone. I concur with the Father who hath sent me. His judgment 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.

{k} "my judgment" 1 Sa 16:7; Ps 45:6,7; 72:2

{i} "for I am not alone" Joh 8:29; 16:32

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 17

Verse 17. In your law. De 17:6; 19:15. Comp. Mt 18:16. This related 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, "established." This means the same thing. It is confirmed; is worthy of belief.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 18

Verse 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 witness of me. By the voice from heaven at his baptism (Mt 3:17), and by the miracles which Jesus wrought, as well as by the prophecies of the Old Testament. We may here remark,

1st. That there is a distinction between the Father and the Son. They are both represented as bearing testimony; yet,

2nd. They are not divided. They are not different beings. They bear testimony to the same thing, and are one in counsel, in plan, in essence, and in glory.

{n} "the Father" Joh 5:37

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 19

Verse 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, Joh 5:1-6:71. 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,

1st. 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.

2nd. 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 Ti 2:25.

3rd. The way to know God is to know Jesus Christ. "No man hath seen God at any time. The only-begotten Son which is in the bosom of the Father, he hath declared him," Joh 1:18. No sinner can have just views of God but in Jesus Christ, 2 Co 4:6.

{o} "Jesus answered" Joh 8:55; 16:3; 17:25

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 20

Verse 20. The treasury. See Barnes "Mt 21:12".

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 control them, and to make them accomplish his own purposes.

{q} "treasury" Mr 12:41

{r} "for his hour" Joh 7:30

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 21

Verse 21. I go my way. See Barnes "Joh 7:33".

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, 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,

1st. All those who reject the Lord Jesus must die unforgiven. There is no way of pardon but by him. See Barnes "Ac 4:12".

2nd. 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.

3rd. 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.

{s} "ye shall seek me" Joh 7:34

{t} "and shall die" Job 20:11

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 22

Verse 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.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 23

Verse 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 interpreted.

Ye are of this world. You think and act like the corrupt men of this world.

I am not of this world. My views are above these earthly and corrupt notions. 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.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 24

Verse 24. That I am. That I am the Messiah.

{v} "I said" Joh 8:21

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 25

Verse 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; 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 professions; he is the same yesterday, today, 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.

The beginning. From his first discourse with them, or uniformly.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 26

Verse 26. I have many things to say. There are many things which I might say to reprove and expose your pride and hypocrisy. By this he implied that he understood well their character, and that he was able to expose it. This, indeed, he had shown them in his conversations with them.

And to judge of you. To reprove in you. There are many things in you which I might condemn.

But he that sent me is true. Is worthy to be believed, and his declarations about men are to be credited. The meaning of this verse may be thus expressed:

I have indeed many things to say blaming or condemning you. I have already said many such things, and there are many more that I might say; but I speak only those things which God has commanded. I speak not of myself I come to execute his commission, and he is worthy to be heard and feared. Let it not be thought, therefore, that my judgment is rash or harsh. It is such as is commanded by God.

{x} "he that sent me" Joh 7:28

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 27

Verse 27. They understood not. They knew not, or they were unwilling to receive him as a messenger from God. They doubtless understood that he meant to speak of God, but they were unwilling to acknowledge that he really came from God.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 28

Verse 28. When ye have lifted up. When you have crucified. See Barnes "Joh 3:14, See Barnes "Joh 12:32".

The Son of man. See Barnes "Mt 8:19,20".

Then shall ye know. Then shall you have evidence or proof.

That I am he. Am the Messiah, which I have professed to be.

And that I do nothing of myself. That is, you shall have proof that God has sent me; that I am the Messiah; and that God concurs with me and approves my doctrine. This proof was furnished by the miracles that attended the death of Jesus —the earthquake and darkness; but chiefly by his resurrection from the dead, which proved, beyond a doubt, that he was what he affirmed he was— the Messiah.

{y} "lifted up" Joh 3:14; 12:32

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 29

Verse 29. Is with me. In working miracles, &c.

Hath not left me alone. Though men had forsaken and rejected him, yet God attended him.

Those things that please him. See Mt 3:17: "This is my beloved Son, in whom I am well pleased," Php 2:8; Isa 53:10-12; 2 Pe 1:17; Lu 3:22; Mt 17:5.

His undertaking the work of redemption was pleasing to God, and he had the consciousness that in executing it he did those things which God approved. It is a small matter to have men opposed to us, if we have a conscience void of offence, and evidence that we please God. Comp. Heb 11:5 "Enoch —before his translation had this testimony that he pleased God." See also 1 Co 4:3.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 30

Verse 30. Many believed on him. Such was the convincing nature and force of the truths which he presented, that they believed he was the Messiah and received his doctrine. While there were many that became more obstinate and hardened under his preaching, there were many, also, who by the same truth were made penitent and believing. "The same sun that hardens the clay, softens the wax" (Clarke).

{z} "many believed on him" Joh 10:42

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 31

Verse 31. If ye continue in my word. If you continue to obey my commandments and to receive my doctrines.

Then are ye, &c. This is the true test of Christian character. Joh 14:21. "He that hath my commandments and keepeth them, he it is that loveth me." See 1 Jo 2:4; 3:24; 2 Jo 1:6.

In this place Jesus cautions them against too much confidence from their present feelings. They were just converted—converted under a single sermon. They had had no time to test their faith. Jesus assures them that if their faith should abide the test, if it should produce obedience to his commandments and a holy life, it would be proof that their faith was genuine, for the tree is known by its fruit. So we may say to all new converts, Do not repress your love or your joy, but do not be too confident. Your faith has not yet been tried, and if it does not produce a holy life it is vain, Jas 2:17-26.

{a} "continue" Ro 2:7; Col 1:23; Heb 10:38,39

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 32

Verse 32. Shall know the truth. See Barnes "Joh 7:17".

The truth shall make you free. The truth here means the Christian religion. Comp. Ga 3:1; Col 1:6. The doctrines of the true religion shall make you free—that is, it will free you from the slavery of evil passions, corrupt propensities, and grovelling views. The condition of a sinner is that of a captive or a slave to sin. He is one who serves and obeys the dictates of an evil heart and the promptings of an evil nature, Ro 6:16,17: "Ye were the servants of sin;" Ro 6:19: "Ye have yielded your members servants unto iniquity; Ro 6:20; 7:6,8,11; 8:21; Ac 8:23.

"Thou art in the —bond of iniquity;" Ga 4:3,9. The effect of the gospel is to break this hard bondage to sin and to set the sinner free. We learn from this that religion is not slavery or oppression. It is true freedom.

"He is the freeman whom the truth makes free,
And all are slaves beside." —Cowper.

The service of God is freedom from degrading vices and carnal propensities; from the slavery of passion and inordinate desires. It is a cheerful and delightful surrender of ourselves to Him whose yoke is easy and whose burden is light.

{b} "know the truth" Ho 6:3

{c} "the truth" Ps 119:45; Joh 17:17; Ro 6:14,18,22; Jas 1:25; 2:12

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 33

Verse 33. They answered him. Not those who believed on him, but some who stood by and heard him.

We be Abraham's seed. We are the children or descendants of Abraham. Abraham was not a slave, and they pretended that they were his real descendants, inheriting his freedom as well as his spirit. They meant that they were the direct descendants of Abraham by Isaac, his heir. Ishmael, also Abraham's son, was the son of a bond-woman (Ga 4:21-23), but they were descended in a direct line from the acknowledged heir of Abraham.

Were never in bondage to any man. This is a most remarkable declaration, and one evidently false. Their fathers had been slaves in Egypt; their nation had been enslaved in Babylon; it had repeatedly been subject to the Assyrians; it was enslaved by Herod the Great; and was, at the very time they spoke, groaning under the grievous and insupportable bondage of the Romans. But we see here,

1st. That Jesus was right when he said (Joh 8:44), "Ye are of your father the devil; he is a liar, and the father of it."

2nd. Men will say anything, however false or ridiculous, to avoid and oppose the truth.

3rd. Men groaning under the most oppressive bondage are often unwilling to acknowledge it in any manner, and are indignant at being charged with it. This is the case with all sinners.

4th. Sin, and the bondage to sin, produces passion, irritation, and a troubled soul; and a man under the influence of passion regards little what he says, and is often a liar.

5th. There is need of the gospel. That only can make men free, calm, collected, meek, and lovers of truth; and as every man is by nature the servant of sin, he should without delay seek an interest in that gospel which can alone make him free.

{d} "never in bondage" Le 25:42

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 34

Verse 34. Whosoever committeth sin, &c. In this passage Jesus shows them that he did not refer to political bondage, but to the slavery of the soul to evil passions and desires.

Is the servant. Is the slave of sin. He is bound to it as a slave is to his master.

{e} "Whosever committeth sin" Ro 6:16,20; 2 Pe 2:19

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 35

Verse 35. The servant abideth not, &c. The servant does not, of course, remain for ever, or till his death, with his master. If he is disobedient and wicked, the master sells him or turns him away. He is not the heir, and may at any time be expelled from the house of his master. But a son is the heir. He cannot be in this manner cast off or sold. He is privileged with the right of remaining in the family. This takes place in common life. So said the Saviour to the Jews: "You, if you are disobedient and rebellious, may at any time be rejected from being the people of God, and be deprived of your peculiar privileges as a nation. You are in the condition of servants, and unless you are made free by the gospel, and become entitled to the privilege of the sons of God, you will be cast off like an unfaithful slave." Comp. He 3:5,6.

Abideth not. Remains not, or has not the legal right to remain. He may at any time be rejected or sold.

In the house. In the family of his master.

For ever. During the whole time of his life.

The Son. The heir. He remains, and cannot be sold or cast off.

Ever. Continually. Till the day of his death. This is the privilege of a son, to inherit and dispose of the property.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 36

Verse 36. If the Son, &c. The Son of God —heir of all things—who is for ever with God, and who has therefore the right and power to liberate men from their thraldom.

Shall make you free. Shall deliver you from the bondage and dominion of sin.

Free indeed. Truly and really free. You shall be blessed with the most valuable freedom; not from the chains and oppressions of earthly masters and monarchs, but from the bondage of sin.

{g} "the Son" Ga 4:30

{h} "ye shall be free" Isa 61:1

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 37

Verse 37. I know, &c. I admit that you are the descendants of Abraham. Jesus did not wish to call that in question, but he endeavoured to show them that they might be his descendants and still lack entirely his spirit. See Barnes "Mt 3:9".

Ye seek to kill me. Joh 5:16; 7:32.

Because my word. My doctrine; the principles of my religion. You have not the spirit of my doctrine; you hate it, and you therefore seek to kill me.

Hath no place. That is, you do not embrace my doctrine, or it exerts no influence over you. The original word conveys the notion that there was no room for his doctrine in their minds. It met with obstructions, and did not penetrate into their hearts. They were so filled with pride, and prejudice, and false notions, that they would not receive his truth; and as they had not his truth or spirit, and could not bear it, they sought to kill him.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 38

Verse 38. I speak, &c. Joh 3:11-13.

My Father. God.

Your father. The devil. See Joh 8:44. To see here means to learn of. They had learned of or been taught by the devil, and imitated him.

{i} "I speak that" Joh 14:10,24

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 39

Verse 39. Abraham is our father. We are descended from Abraham. Of this the Jews boasted much, as being descended from such an illustrious man. See Barnes "Mt 3:9".

As Jesus did not expressly say who he meant (Joh 8:38) when he said they did the works of their father, they obstinately persisted in pretending not to understand him, as if they had said, "We acknowledge no other father but Abraham, and to charge us with being the offspring of another is slander and calumny."

If ye were Abraham's children. The words sons and children are often used to denote those who imitate another or who have his spirit. See Barnes "Mt 1:1".

Here it means, "if you were worthy to be called the children of Abraham, or if you had his spirit."

{k} "Abraham" Mt 3:9

{l} "If ye were" Ro 2:28,29; 9:7; Ga 3:7,29

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 40

Verse 40. Ye seek to kill me. See Joh 8:37.

This did not Abraham. Or such things Abraham did not do. There are two things noted here in which they differed from Abraham:

1st. In seeking to kill him, or in possessing a murderous and bloody purpose.

2nd. In rejecting the truth as God revealed it. Abraham was distinguished for love to man as well as God. He liberated the captives (Ge 14:14-16); was distinguished for hospitality to strangers (Ge 18:1-8); and received the revelations of God to him, however mysterious, or however trying their observance, Ge 12:1-4; 15:4-6; Ge 22:1-24. It was for these things that he is so much commended in the New Testament (Ro 4:9; 9:9; Ga 3:6); and, as the Jews sought to kill Jesus instead of treating him hospitably and kindly, they showed that they had none of the spirit of Abraham.

{m} "this did not Abraham" Ro 4:12

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 41

Verse 41. The deeds of your father. See Joh 8:38. Jesus repeats the charge, and yet repeats it as if unwilling to name Satan as their father. He chose that they should infer whom he meant, rather than bring a charge so direct and repelling. When the Saviour delivered an awful or an offensive truth, he always approached the mind so that the truth might make the deepest impression.

We be not born of fornication. The people still professed not to understand him; and since Jesus had denied that they were the children of Abraham, they affected to suppose that he meant they were a mixed, spurious race; that they had no right to the covenant privileges of the Jews; that they were not worshippers of the true God. Hence they said, We are not thus descended. We have the evidence of our genealogy. We are worshippers of the true God, descended from those who acknowledged him, and we acknowledge no other God and Father than him. To be children of fornication is an expression denoting in the Scriptures idolatry, or the worship of other gods than the true God, Isa 1:21; 57:3; Ho 1:2; 2:4.

This they denied. They affirmed that they acknowledged no God for their Father but the true God.

{n} "we have one Father" Isa 63:16; 64:8

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 42

Verse 42. If God were your Father. If you had the spirit of God, or love to him, or were worthy to be called his children.

Ye would love me. Jesus was "the brightness of the Father's glory and the express image of his person," Heb 1:3. "Every one that loveth him that begat, loveth him also that is begotten of him," 1 Jo 5:1. From this we see,

1st. That all who truly love God, love his Son Jesus Christ.

2nd. That men that pretend that they love God, and reject his Son, have no evidence that they are the friends of God.

3rd. That those who reject the Bible cannot be the friends of God. If they loved God, they would love Him who came from him, and who bears his image.

{o} "If God" Joh 17:8,25

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 43

Verse 43. Why do ye not. My meaning is clear, if you were disposed to understand me.

Even because ye cannot hear my word. The word "hear" in this place is to be understood in the sense of bear or tolerate, as in Joh 6:60. His doctrine was offensive to them. They hated it, and hence they perverted his meaning, and were resolved not to understand him. Their pride, vanity, and wickedness opposed it. The reason why sinners do not understand the Bible and its doctrines is because they cannot bear them. They hate them, and their hatred produces want of candour, a disposition to cavil and to pervert the truth, and an obstinate purpose that it shall not be applied to their case. Hence they embrace every form of false doctrine, and choose error rather than truth, and darkness rather than light. A disposition to believe God is one of the best helps for understanding the Bible.

{q} "even because" Isa 6:9

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 44

Verse 44. Ye are of your father the devil. That is, you have the temper, disposition, or spirit of the devil. You are influenced by him, you imitate him, and ought therefore to be called his children. See also 1 Jo 3:8-10; Ac 13:10: "Thou child of the devil."

The devil. See Barnes "Mt 4:1".

The lusts. The desires or the wishes. You do what pleases him. Ye will do. The word will, here, is not an auxiliary verb. It does not simply express futurity, or that such a thing will take place, but it implies an act of volition. This you will or choose to do. The same mode of speech occurs in Joh 5:40. In what respects they showed that they were the children of the devil he proceeds to state:

1st. in their murderous disposition;
2nd. in rejecting the truth;
3rd. in being favourable to falsehood and error.

He was a murderer from the beginning. That is, from the beginning of the world, or in the first records of him he is thus represented. This refers to the seduction of Adam and Eve. Death was denounced against sin, Ge 2:17. The devil deceived our first parents, and they became subject to death, Ge 3:1-24. As he was the cause why death came into the world, he may be said to have been a murderer in that act, or from the beginning. We see here that the tempter mentioned in Ge 3:1 was Satan or the devil, who is here declared to have been the murderer. Comp. Re 5:12; 12:9: "And the great dragon was cast out, that old serpent called the devil, and Satan, which deceiveth the whole world."

Besides, Satan has in all ages deceived men, and been the cause of their spiritual and eternal death. His work has been to destroy, and in the worst sense of the word he may be said to have been a murderer. It was by his instigation, also, that Cain killed his brother, 1 Jo 3:12: "Not as Cain, who was of that wicked one, and slew his brother." As the Jews endeavoured to kill the Saviour, so they showed that they had the spirit of the devil.

Abode not in the truth. He departed from the truth, or was false and a liar.

No truth in him. That is, he is a liar. It is his nature and his work to deceive.

He speaketh of his own. The word "own" is in the plural number, and means of the things that are appropriate to him, or that belong to his nature. His speaking falsehood is originated by his own propensities or disposition; he utters the expressions of his genuine character.

He is a liar. As when he deceived Adam, and in his deceiving, as far as possible, the world, and dragging man down to perdition.

The father of it. The father or originator of falsehood. The word "it" refers to lie or falsehood understood. From him falsehood first proceeded, and all liars possess his spirit and are under his influence. As the Jews refused to hear the truth which Jesus spoke, so they showed that they were the children of the father of lies.

{r} "Ye are" Mt 13:38; 1 Jo 3:8

{s} "abode not in the truth" Jude 1:6

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 45

Verse 45. No Barnes text on this verse.

{t} "because I tell you" Ga 4:16; 2 Th 2:10

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 46

Verse 46. Which of you convinceth me? To convince, with us, means to satisfy a man's own mind of the truth of anything; but this, is not its meaning here. It rather means to convict. Which of you can prove that I am guilty of sin.

Of sin. The word sin here evidently means error, falsehood, or imposture. It stands opposed to truth. The argument of the Saviour is this: A doctrine might be rejected if it could be proved that he that delivered it was an impostor; but as you cannot prove this of me, you are bound to receive my words.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 47

Verse 47. He that is of God. He that loves, fears, and honours God.

Heareth God's words. Listens to, or attends to the doctrines or commandments of God, as a child who loves his parent will regard and obey his commandments. This is an evidence of true piety. A willingness to receive all that God teaches us, and to obey all his commandments, is an undoubted proof that we are his friends, Joh 14:21; 1 Jo 2:4; 3:24.

As the Jews did not show a readiness to obey the commands of God, it proved that they were not of him, and to this was owing their rejection of the Lord Jesus.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 48

Verse 48. Say we not well. Say we not truly.

Thou art a Samaritan. This was a term of contempt and reproach. See Barnes "Joh 4:9".

It had the force of charging him with being a heretic or a schismatic, because the Samaritans were regarded as such.

And hast a devil. See Joh 7:20. This charge they brought against him because he had said that they were not of God, or were not the friends of God. This they regarded as the same as taking sides with the Samaritans, for the question between the Jews and Samaritans was, which of them worshipped God aright, Joh 4:20. As Jesus affirmed that the Jews were not of God, and as he, contrary to all their views, had gone and preached to the Samaritans (John 4), they regarded it as a proof that he was disposed to take part with them. They also regarded it as evidence that he had a devil. The devil was an accuser or calumniator; and as Jesus charged them with being opposed to God, they considered it as proof that he was influenced by such an evil spirit.

Devil. In the original, demon. Not the prince or chief of the devils, but an evil spirit.

{v} "hast not a devil" Joh 7:20

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 49

Verse 49. I have not a devil. To the first part of the charge, that he was a Samaritan, he did not reply. To the other part he replied by saying that he honoured his Father. He taught the doctrines that tended to exalt God. He taught that he was holy and true. He sought that men should love him and obey him. All his teaching proved this. An evil spirit would not do this, and this was sufficient proof that he was not influenced by such a spirit.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 50

Verse 50. Mine own glory. My own praise or honour. In all his teaching this was true. He did not seek to exalt or to vindicate himself. He was willing to lie under reproach and to be despised. He regarded little, therefore, their taunts and accusations; and even now, he says, he would not seek to vindicate himself.

There is one that seeketh and judgeth. God will take care of my reputation. He seeks my welfare and honour, and I may commit my cause into his hands without attempting my own vindication. From these verses (Joh 8:46-50) we may learn—

1st. That where men have no sound arguments, they attempt to overwhelm their adversaries by calling odious and reproachful names. Accusations of heresy and schism, and the use of reproachful terms, are commonly proof that men are not only under the influence of unchristian feeling, but that they have no sound reasons to support their cause.

2nd. It is right to vindicate ourselves from such charges, but it should not be done by rendering railing for railing.

"In meekness we should instruct those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth," 2 Ti 2:25.

3rd. We should not regard it as necessarily dishonourable if we lie under reproach. If we have a good conscience, if we have examined for ourselves, if we are conscious that we are seeking the glory of God, we Should be willing, as Jesus was, to bear reproach, believing that God will in due time avenge us, and bring forth our righteousness as the light, and our judgment as the noon-day, Ps 37:6.

{w} "I seek not" Joh 5:41

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 51

Verse 51. If a man keep my saying. If he believes on me and obeys my commandments.

He shall never see death. To see death, or to taste of death, is the same as to die, Lu 2:26; Mt 16:28; Mr 9:1.

The sense of this passage is, "He shall obtain eternal life, or he shall be raised up to that life where there shall be no death." See Joh 6:49,50; 3:36; 5:24; 11:25,26.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 52

Verse 52. Hast a devil. Art deranged. Because he affirmed a thing which they supposed to be contrary to all experience, and to be impossible.

{x} "Abraham is dead" Zec 1:5

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 53

Verse 53. Whom makest thou thyself? Or, who dost thou pretend to be? Although the greatest of the prophets have died, yet thou—a Nazarene, a Samaritan, and a devil—pretendest that thou canst keep thy followers from dying! It would have been scarcely possible to ask a question implying more contempt and scorn.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 54

Verse 54. If I honour myself. If I commend or praise myself. If I had no other honour and sought no other honour than that which proceeds from a desire to glorify myself.

My honour is nothing. My commendation or praise of myself would be of no value. See Barnes "Joh 5:31".

{y} "If I honour" Joh 5:31,41

{z} "it is my Father" Joh 17:1.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 55

Verse 55. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 56

Verse 56. Your father Abraham. The testimony of Abraham is adduced by Jesus because the Jews considered it to be a signal honour to be his descendants, Joh 8:39. As they regarded the sayings and deeds of Abraham as peculiarly illustrious and worthy of their imitation, so they were bound, in consistency, to listen to what he had said of the Messiah.

Rejoiced. This word includes the notion of desire as well as rejoicing. It denotes that act when, impelled with strong desire for an object, we leap forward toward its attainment with joy; and it expresses —

1st. The fact that this was an object that filled the heart of Abraham with joy; and
2nd. That he earnestly desired to see it. We have no single word which expresses the meaning of the original.

In Mt 5:12 it is rendered "be exceeding glad."

To see. Rather, he earnestly and joyfully desired that he might see. To see here means to have a view or distinct conceptions of. It does not imply that Abraham expected that the Messiah would appear during his life, but that he might have a representation of, or a clear description and foresight of the times of the Messiah.

My day. The day of the Messiah. The word "day," here, is used to denote the time, the appearance, the advent, and the manner of life of the Messiah. Lu 17:26: "As it was in the days of Noah, so shall it be also in the days of the Son of man." See Joh 9:4; Mt 11:12. The day of judgment is also called the day of the Son of man, because it will be a remarkable time of his manifestation. Or perhaps in both those cases it is called HIS day because he will act the most conspicuous part; his person and work will characterize the times; as we speak of the days of Noah, &c., because he was the most conspicuous person of the age.

He saw it. See Heb 11:13: "These all died in faith, not having received (obtained the fulfillment of) the promises, but having seen them afar off, and were persuaded of them," &c. Though Abraham was not permitted to live to see the times of the Messiah, yet he was permitted to have prophetic view of him, and also of the design of his coming; for,

1st. God foretold his advent clearly to him, Ge 12:3; 18:18 Comp. Ga 3:16: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, and to thy seed, which is Christ."

2nd. Abraham was permitted to have a view of the death of the Messiah as a sacrifice for sin, represented by the command to offer Isaac, Ge 22:1-13. Comp. Heb 11:19. The death of the Messiah as a sacrifice for the sins of men was that which characterized his work— which distinguished his times and his advent, and this was represented to Abraham clearly by the command to offer his son. From this arose the proverb among the Jews (Ge 22:14), "In the mount of the Lord it shall be seen," or it shall be provided for; a proverb evidently referring to the offering of the Messiah on the mount for the sins of men. By this event Abraham was impressively told that a parent would not be required to offer in sacrifice his sons for the sins of his soul—a thing which has often been done by heathen; but that God would provide a victim, and in due time an offering would be made for the world.

Was glad. Was glad in view of the promise, and that he was permitted so distinctly to see it represented. If the father of the faithful rejoiced so much to see him afar off, how should we rejoice that he has come; that we are not required to look into a distant futurity, but know that he has appeared; that we may learn clearly the manner of his coming, his doctrine, and the design of his death! Well might the eyes of a patriarch rejoice to be permitted to look in any manner on the sublime and glorious scene of the Son of God dying for the sins of men. And our chief honour and happiness is to contemplate the amazing scene of man's redemption, where the Saviour groaned and died to save a lost and ruined race.

{a} "he saw it and was glad" Ge 22:13,14; Heb 11:13

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 57

Verse 57. Fifty years old. Jesus is supposed to have been at this time about thirty-three. It is remarkable that when he was so young they should have mentioned the number fifty, but they probably designed to prevent the possibility of a reply. Had they said forty they might have apprehended a reply, or could not be so certain that they were correct.

Hast thou seen Abraham? It is remarkable, also, that they perverted his words. His affirmation was not that he had seen Abraham, but that Abraham had seen his day. The design of Jesus was to show that he was greater than Abraham, Joh 8:53. To do this, he says that Abraham, great as he was, earnestly desired to see his time, thus acknowledging his inferiority to the Messiah. The Jews perverted this, and affirmed that it was impossible that he and Abraham should have seen each other.

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 58

Verse 58. Verily, verily. This is an expression used only in John. It is a strong affirmation denoting particularly the great importance of what was about to be affirmed. See Barnes "Joh 3:5".

Before Abraham was. Before Abraham lived.

I am. The expression I am, though in the present tense, is clearly designed to refer to a past time. Thus, in Ps 90:2, "From everlasting to everlasting thou art God." Applied to God, it denotes continued existence without respect to time, so far as he is concerned. We divide time into the past, the present, and the future. The expression, applied to God, denotes that he does not measure his existence in this manner, but that the word by which we express the present denotes his continued and unchanging existence. Hence he assumes it as his name, "I AM," and "I AM THAT I AM," Ex 3:14. Comp. Isa 44:6; 47:8. There is a remarkable similarity between the expression employed by Jesus in this place and that used in Exodus to denote the name of God. The manner in which Jesus used it would strikingly suggest the application of the same language to God. The question here was about his pre-existence. The objection of the Jews was that he was not fifty years old, and could not, therefore, have seen Abraham. Jesus replied to that that he existed before Abraham. As in his human nature he was not yet fifty years old, and could not, as a man, have existed before Abraham, this declaration must be referred to another nature; and the passage proves that, while he was a man, he was also endowed with another nature existing before Abraham, and to which he applied the term (familiar to the Jews as expressive of the existence of God) I AM; and this declaration corresponds to the affirmation of John (Joh 1:1), that he was in the beginning with God, and was God. This affirmation of Jesus is one of the proofs on which John relies to prove that he was the Messiah (Joh 20:31), to establish which was the design of writing this book.

{b} "I am" Ex 3:14; Is 43:13; Joh 1:1,2; Col 1:17; Re 1:8

THE GOSPEL ACCORDING TO JOHN - Chapter 8 - Verse 59

Verse 59. Then took they up stones. It seems they understood him as blaspheming, and proceeded, even without a form of trial, to stone him as such, because this was the punishment prescribed in the law for blasphemy, Le 24:16. See Joh 10:31. The fact that the Jews understood him in this sense is strong proof that his words naturally conveyed the idea that he was divine. This was in the temple. Herod the Great had not yet completed its repairs, and Dr. Lightfoot has remarked that stones would be lying around the temple in repairing it, which the people could easily use in their indignation.

Jesus hid himself. See Lu 4:30. That is, he either by a miracle rendered himself invisible, or he so mixed with the multitude that he was concealed from them and escaped. Which is the meaning cannot be determined.

THE GOSPEL ACCORDING TO JOHN - Chapter 9

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 1

Verse 1. As Jesus passed by. As he was leaving the temple, Joh 8:59. This man was in the way in which Jesus was going to escape from the Jews.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 2

Verse 2. Master, who did sin? &c. It was a universal opinion among the Jews that calamities of all kinds were the effects of sin. See Barnes "Lu 13:1-4".

The case, however, of this man was that of one that was blind from his birth, and it was a question which the disciples could not determine whether it was his fault or that of his parents. Many of the Jews, as it appears from their writings (see Lightfoot), believed in the doctrine of the transmigration, of souls; or that the soul of a man, in consequence of sin, might be compelled to pass into other bodies, and be punished there. They also believed that an infant might sin before it was born (see Lightfoot), and that consequently this blindness might have come upon the child as a consequence of that. It was also a doctrine with many that the crime of the parent might be the cause of deformity in the child, particularly the violation of the command in Le 20:18.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 3

Verse 3. Neither hath this man sinned, &c. That is, his blindness is not the effect of his sin, or that of his parents. Jesus did not, evidently, mean to affirm that he or his parents were without any sin, but that this blindness was not the effect of sin. This answer is to be interpreted by the nature of the question submitted to him. The sense is, "his blindness is not to be traced to any fault of his or of his parents."

But that the works of God. This thing has happened that it might appear how great and wonderful are the works of God. By the works of God, here, is evidently intended the miraculous power which God would put forth to heal the man, or rather, perhaps, the whole that happened to him in the course of divine providence—first his blindness, as an act of his providence, and then his healing him, as an act of mercy and power. It has all happened, not by the fault of his parents or of himself, but by the wise arrangement of God, that it might be seen in what way calamities come, and in what way God meets and relieves them. And from this we may learn,

1st. To pity and not to despise and blame those who are afflicted with any natural deformity or calamity. While the Jews regarded it as the effect of sin, they looked upon it without compassion. Jesus tells us that it is not the fault of man, but proceeds from the wise arrangement of God.

2nd. All suffering in the world is not the effect of sin. In this case it is expressly so declared; and there may be many modes of suffering that cannot be traced to any particular transgression. We should be cautious, therefore, in affirming that there can be no calamity in the universe but by transgression.

3rd. We see the wise and wonderful arrangement of Divine Providence. It is a part of his great plan to adapt his mercies to the woes of men; and often calamity, want, poverty, and sickness are permitted, that he may show the provisions of his mercy, that he may teach us to prize his blessings, and that deep-felt gratitude for deliverance may bind us to him.

4th. Those who are afflicted with blindness, deafness, or any deformity, should be submissive to God. It is his appointment, and is right and best. God does no wrong, and the universe will, when all his works are seen, feel and know that he is just.

{a} "that the works of God" Joh 11:4

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 4

Verse 4. The works of him, &c. The works of beneficence and mercy which God has commissioned me to do, and which are expressive of his goodness and power. This was on the Sabbath-day (Joh 9:14); and though Jesus had endangered his life (Joh 5:1-16) by working a similar miracle on the Sabbath, yet he knew that this was the will of God that he should do good, and that he would take care of his life.

While it is day. The day is the proper time for work— night is not. This is the general, the universal sentiment. While the day lasts it is proper to labour. The term day here refers to the life of Jesus, and to the opportunity thus afforded of working miracles. His life was drawing to a close. It was probably but about six months after this when he was put to death. The meaning is, My life is near its close. While it continues I must employ it in doing the works which God has appointed.

The night cometh. Night here represents death. It was drawing near, and he must therefore do what he had to do soon. It is not improbable, also, that this took place near the close of the Sabbath, as the sun was declining, and the shades of evening about to appear. This supposition will give increased beauty to the language which follows.

No man can work. It is literally true that day is the appropriate time for toil, and that the night of death is a time when nothing can be done. Ec 9:10: "There is no work, nor device, nor knowledge, nor wisdom in the grave." From this we may learn,

1st. That it is our duty to employ all our time in doing the will of God.

2nd. That we should seek for opportunities of doing good, and suffer none to pass without improving it. We go but once through the world, and we cannot return to correct errors, and recall neglected opportunities of doing our duty.

3rd. We should be especially diligent in doing our Lord's work from the fact that the night of death is coming. This applies to the aged, for they must soon die; and to the young, for they may soon be called away from this world to eternity.

{b} "I am the light" Joh 1:5,9; 8:12; 12:35,46

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 5

Verse 5. As long as I am in the world, &c. As the sun is the natural light of the world, even while it sinks away to the west, so am I, although my days are drawing to a close, the light of the spiritual world. What a sublime description is this! Jesus occupied the same place, filled the same space, shed his beams as far, in the moral world, as the sun does on natural objects; and as all is dark when that sun sinks to the west, so when he withdraws from the souls of men all is midnight and gloom. When we look on the sun in the firmament or in the west, let us remember that such is the great Sun of Righteousness in regard to our souls; that his shining is as necessary, and his beams as mild and lovely on the soul, as is the shining of the natural sun to illumine the material creation. See Barnes "Joh 1:4".

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 6

Verse 6. And made clay, &c. Two reasons may be assigned for making this clay, and anointing the eyes with it. One is, that the Jews regarded spittle as medicinal to the eyes when diseased, and that they forbade the use of medicines on the Sabbath. They regarded the Sabbath so strictly that they considered the preparation and use of medicines as contrary to the law. Especially it was particularly forbidden among them to use spittle on that day to heal diseased eyes. See instances in Lightfoot. Jesus, therefore, by making this spittle, showed them that their manner of keeping the day was superstitious, and that he dared to do a thing which they esteemed unlawful. He showed that their interpretation of the law of the Sabbath was contrary to the intention of God, and that his disciples were not bound by their notions of the sacredness of that day. Another reason may have been that it was common for prophets to use some symbolical or expressive action in working miracles. Thus Elisha commanded his staff to be laid on the face of the child that he was about to restore to life, 2 Ki 4:29. See Barnes "Isa 8:18".

In such instances the prophet showed that the miracle was wrought by power communicated through him; so, in this case, Jesus by this act showed to the blind man that the power of healing came from him who anointed his eyes. He could not see him, and the act of anointing convinced him of what might have been known without such an act, could he have seen him— that Jesus had power to give sight to the blind.

{c} "he spat on the ground" Mr 8:23

{1} "anointed", or "spread the clay upon the eyes of the blind man"

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 7

Verse 7. Wash in the pool. In the fountain. Of Siloam. See Barnes "Lu 13:4".

By interpretation, Sent. From the Hebrew verb to send—perhaps because it was regarded as a blessing sent or given by God. Why Jesus sent him to wash there is not known. It is clear that the waters had no efficacy themselves to open the eyes of a blind man, but it is probable that he directed him to go there to test his obedience, and to see whether he was disposed to obey him in a case where he could not see the reason of it. An instance somewhat similar occurs in the case of Naaman, the Syrian leper, 2 Ki 5:10. The proud Syrian despised the direction; the humble blind man obeyed and was healed. This case shows us that we should obey the commands of God, however unmeaning or mysterious they may appear. God has always a reason for all that he directs us to do, and our faith and willingness to obey him are often tried when we can see little of the reason of his requirements. In the first edition of these Notes it was remarked that the word "Siloam" is from the same verb as Shiloh in Ge 49:10. "The sceptre shall not depart from Judah—until Shiloh (that is, the Sent of God; the Messiah) come," and that John in this remark probably had reference to this prophecy. This was incorrect; and there is no evidence that John in this passage had reference to that prophecy, or that this fountain was emblematic of the Messiah. The original words Siloam and Shiloh are from different roots and mean different things. The former, Siloam (^greek^), is derived from ^greek^ (to send); the latter, Shiloh (^greek^), means rest or quiet, and was given to the Messiah, probably, because he would bring rest—that is, he would be the "prince of peace." Comp. Isa 9:6.

{d} "pool of Siloam" Ne 3:15

{e} "He went his way" 2 Ki 5:14

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 8

Verse 8. The neighbours, &c. This man seems to have been one who attracted considerable attention. The number of persons totally blind in any community is very small, and it is possible that this was the on]y blind beggar in Jerusalem. The case was one, therefore, likely to attract attention, and one where there could be no imposture, as he was generally known.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 9

Verse 9. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 10

Verse 10. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 11

Verse 11. No notes from Barnes on this verse.

{f} "A man that is called Jesus" Joh 9:6,7

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 12

Verse 12. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 13

Verse 13. To the Pharisees. To the members of the Sanhedrim. They did this, doubtless, to accuse Jesus of having violated the Sabbath, and not, as they ought to have done, to examine into the evidence that he was from God.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 14

Verse 14. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 15

Verse 15. The Pharisees asked him how, &c. The proper question to have been asked in the case was whether he had in fact done it, and not in what way. The question, also, about a sinner's conversion is whether in fact it has been done, and not about the mode or manner in which it is effected; yet it is remarkable that no small part of the disputes and inquiries among men are about the mode in which the Spirit renews the heart, and not about the evidence that it is done.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 16

Verse 16. This man is not of God. Is not sent by God, or cannot be a friend of God.

Because he keepeth not the sabbath-day. They assumed that their views of the Sabbath were correct, and by those views they judged others. It did not occur to them to inquire whether the interpretation which they put on the law might not be erroneous. Men often assume their own interpretations of the Scriptures to be infallible, and then judge and condemn all others by those interpretations.

A sinner. A deceiver; an impostor. They reasoned conclusively that God would not give the power of working such miracles to an impostor. The miracles were such as could not be denied, nor did even the enemies of Jesus attempt to deny them or to explain them away. They were open, public, frequent. And this shows that they could not deny their reality. Had it been possible, they would have done it; but the reality and power of those miracles had already made a party in favour of Jesus, even in the Sanhedrim (Joh 7:50; 12:42), and those opposed to them could not deny their reality. It may be added that the early opponents of Christianity never denied the reality of the miracles performed by the Saviour and his apostles. Celsus, Porphyry, and Julianas acute foes of the gospel as perhaps have ever lived—never call this in question. They attempted to show that it was by some evil influence, or to account for the miracles in some other way than by admitting the divine origin of the Christian religion, but about the facts they had no question. Were they not as well qualified to judge about those facts as men are now? They lived near the time; had every opportunity to examine the evidence; were skilful and talented disputants; and if they could have denied the reality of the miracles they would have done it. It is scarcely possible to conceive of more conclusive proof that those miracles were really performed, and, if so, then the Lord Jesus was sent by God.

A division. Greek, "A schism." A separation into two parties.

{g} "How can a man" Joh 9:31; 3:2

{h} "And there was a division" Joh 7:12,43

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 17

Verse 17. What sayest thou of him? &c. The translation here expresses the sense obscurely. The meaning is, "What sayest thou of him for giving thee sight ?" (Campbell); or, "What opinion of him hath this work of power and mercy to thee wrought in thee?" (Hammond).

He is a prophet. That is, "I think that the power to work such a miracle proves that he is sent from God. And though this has been done on the Sabbath, yet it proves that he must have been sent by God, for such a power could never have proceeded from man." We see here,

1st. A noble confession made by the man who was healed, in the face of the rulers of the people, and when he doubtless knew that they were opposed to Jesus. We should never be ashamed, before any class of men, to acknowledge the favours which we have received from Christ, and to express our belief of his power and of the truth of his doctrine.

2nd. The works of Jesus were such as to prove that he came from God, however much he may have appeared to oppose the previous notions of men, the interpretation of the law by the Pharisees, or the deductions of reason. Men should yield their own views of religion to the teachings of God, and believe that he that could open the eyes of the blind and raise the dead was fitted to declare his will.

{i} "He is a prophet" Joh 4:19

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 18

Verses 18,19. Is this your son? &c. The Pharisees proposed three questions to the parents, by which they hoped to convict the man of falsehood.

1st. Whether he was their son?
2nd. Whether they would affirm that he was born blind? and,
3rd. Whether they knew by what means he now saw? They evidently intended to intimidate the parents, so that they might give an answer to one of these questions that would convict the man of deception. We see here the art to which men will resort rather than admit the truth. Had they been half as much disposed to believe on Jesus as they were to disbelieve, there would have been no difficulty in the case. And so with all men: were they as much inclined to embrace the truth as they are to reject it, there would soon be an end of cavils.

{k} "did not believe" Isa 26:11

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 19

Verse 19. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 20

Verses 20-22. His parents answered, &c. To the first two questions they answered without hesitation. They knew that he was their son, and that he was born blind. The third question they could not positively answer, as they had not witnessed the means of the cure, and were afraid to express their belief. It appears that they had themselves no doubt, but they were not eye-witnesses, and could not be therefore legal evidence.

He is of age. He is of sufficient age to give testimony. Among the Jews this age was fixed at thirteen years.

If any man did confess that he was Christ. Did acknowledge that he was the Messiah. They had prejudged the case, and were determined to put down all free inquiry, and not to be convinced by any means.

Put out of the synagogue. This took place in the temple, or near the temple. It does not refer, therefore, to any immediate and violent putting forth from the place where they were. It refers to excommunication from the synagogue. Among the Jews there were two grades of excommunication; the one for lighter offences, of which they mentioned twenty-four causes; the other for greater offences. The first excluded a man for thirty days from the privilege of entering a synagogue, and from coming nearer to his wife or friends than 4 cubits. The other was a solemn exclusion for ever from the worship of the synagogue, attended with awful maledictions and curses, and an exclusion from all intercourse with the people. This was called the curse, and so thoroughly excluded the person from all communion whatever with his countrymen, that they were not allowed to sell to him anything, even the necessaries of life (Buxtorf). It is probable that this latter punishment was what they intended to inflict if anyone should confess that Jesus was the Messiah; and it was the fear of this terrible punishment that deterred his parents from expressing their opinion.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 21

Verse 21. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 22

Verse 22. No notes from Barnes on this verse.

{l} "they feared the Jews" Pr 29:25; Joh 7:13; 12:42

{m} "he should be put out of the synagogue" Joh 9:34; 16:2

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 23

Verse 23. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 24

Verse 24. Give God the praise. This expression seems to be a form of administering an oath. It is used in Jos 7:19, when Achan was put on his oath and entreated to confess his guilt. Joshua said, "My son, give, I pray thee, glory to the Lord God of Israel (in the Greek of the Septuagint, the very expression used in John, `Give God the praise'), and make confession unto him." It is equivalent to an adjuration in the presence of God to acknowledge the truth; as the truth would be giving God praise, confessing the case before him, and trusting to his mercy. Comp. 1 Sa 6:5. The meaning here is not "give God praise for healing you," for they were not willing to admit that he had been cured (Joh 9:18), but confess that there is imposture in the case; that you have declared to us a falsehood, that you have endeavoured to impose on us; and by thus confessing your sin, give praise and honour to God, who condemns all imposture and false-hood, and whom you will thus acknowledge to be right in your condemnation. To induce him to do this, they added that they knew, or were satisfied that Jesus was a sinner. As they considered that point settled, they urged him to confess that he had attempted to impose on them.

We know. We have settled that. He has broken the Sabbath, and that leaves no doubt.

A sinner. A violator of the law respecting the Sabbath, and an impostor. Joh 9:16.

{n} "Give God the praise" Jos 7:19; Ps 50:14,15

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 25

Verse 25. Whether he be a sinner or no, I know not. The man had just said that he believed Jesus to be a prophet, Joh 9:17. By his saying that he did not know whether he was a sinner may be meant that though he might be a prophet, yet that he might not be perfect; or that it did not become him, being an obscure and unlearned man, to attempt to determine that question. What follows shows that he did not believe that he was a sinner, and these words were probably spoken in irony to deride the Pharisees. They were perverse and full of cavils, and were determined not to believe. The man reminded them that the question was not whether Jesus was a sinner; that, though that might be, yet it did not settle the other question about opening his eyes, which was the chief point of the inquiry.

One thing I know, &c. About this he could have no doubt. He disregarded, therefore, their cavils. We may learn, also, here,

1st. That this declaration may be made by every converted sinner. He may not be able to meet the cavils of others. He may not be able to tell how he was converted. It is enough if he can say, "I was a sinner, but now love God; I was in darkness, but have now been brought to the light of truth."

2nd. We should not be ashamed of the fact that we are made to see by the Son of God. No cavil or derision of men should deter us from such an avowal.

3rd. Sinners are perpetually shifting the real point of inquiry. They do not inquire into the facts. They assume that a thing cannot be true, and then argue as if that was a conceded point. The proper way in religion is first to inquire into the facts, and then account for them as we can.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 26

Verse 26. How opened he thine eyes? The reason why they asked this so often was doubtless to attempt to draw him into a contradiction; either to intimidate him, or throw him off his guard, so that he might be detected in denying what he had before affirmed. But God gave to this poor man grace and strength to make a bold confession of the truth, and sufficient common sense completely to confound his proud and subtle examiners.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 27

Verse 27. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 28

Verse 28. Thou art his disciple. This they cast at him as a reproach. His defence of Jesus they regarded as proof that he was his follower, and this they now attempted to show was inconsistent with being a friend of Moses and his law. Moses had given the law respecting tho Sabbath; Jesus had healed a man contrary, in their view, to the law of Moses. They therefore held Jesus to be a violater and contemner of the law of Moses, and of course that his followers were also.

We are Moses' disciples. We acknowledge the authority of the law of Moses, which they alleged Jesus has broken by healing on that day.

{o} "reviled" 1 Pe 2:23

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 29

Verse 29. We know, &c. We know that God commanded Moses to deliver the law. In that they were correct; but they assumed their interpretation of the law to be infallible, and hence condemned Jesus.

As for this fellow. The word fellow is not in the original. It is simply "this." The word fellow implies contempt, which it cannot be proved they intended to express.

Whence he is. We know not his origin, his family, or his home. The contrast with the preceding member of the sentence shows that they intended to express their belief that he was not from God. They knew not whether he was mad, whether he was instigated by the devil, or whether he spoke of himself. See Joh 7:27; 8:48-52.

{p} "We know" Ps 103:7; Heb 3:5

{q} "we know not" Joh 8:14

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 30

Verse 30. A marvellous thing. This is wonderful and amazing.

Know not from whence he is

. That you cannot perceive that he who has wrought such a miracle must be from God.

{r} "Why, herein" Joh 3:10

{s} "yet he hath" Ps 119:18; Isa 29:18,19; 35:5; 2 Co 4:6

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 31

Verse 31. Now we know. That is, it is an admitted or conceded point. No one calls it into question.

God heareth not. When a miracle was performed it was customary to invoke the aid of God. Jesus often did this himself, and it was by his power only that prophets and apostles could perform miracles. The word "heareth" in this place is to be understood as referring to such cases. God will not "hear"—that is, answer.

Sinners. Impostors. False prophets and pretenders to divine revelation. See Joh 9:24. The meaning of this verse is, therefore, "It is well understood that God will not give miraculous aid to impostors and false prophets," We may remark here,

1st. That the passage has no reference to the prayers which sinners make for salvation.

2nd. If it had it would not be of course true. It was the mere opinion of this man, in accordance with the common sentiment of the Jews, and there is no evidence that he was inspired.

3rd. The only prayers which God will not hear are those which are offered in mockery, or when the man loves his sins and is un- willing to give them up. Such prayers God will not hear, Ps 66:18: "If I regard iniquity in my heart, the Lord will not hear me;" Isa 1:14,15; Job 27:9; Jer 11:11; Eze 8:18; Mic 3:4; Zec 8:13.

A worshipper. A sincere worshipper; one who fears, loves, and adores him.

Doeth his will. Obeys his commandments. This is infallibly true. The Scripture abounds with promises to such that God will hear their prayer. See Ps 34:15; Mt 7:7,8.

{t} "God heareth not sinners" Job 27:9; Ps 66:18; Pr 28:9; Isa 1:15 Jer 11:11; Eze 8:18; Mic 3:4; Zec 7:13

{u} "but if any man" Ps 34:15; Pr 15:29

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 32

Verse 32. Since the world began. Neither Moses nor any of the prophets had ever done this. No instance of this kind is recorded in the Old Testament. As this was a miracle which had never been performed, the man argued justly that he who had done it must be from God. As Jesus did it not by surgical operations, but by clay, it showed that he had power of working miracles by any means. It may be also remarked that the restoration of sight to the blind by surgical operations was never performed until the year 1728. Dr. Cheselden, an English surgeon, was the first who attempted it successfully, who was enabled to remove a cataract from the eye of a young man, and to restore sight. This fact shows the difficulty of the operation when the most skilful natural means are employed, and the greatness of the miracle performed by the Saviour.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 33

Verse 33. Could do nothing. Could do no such work as this. This reasoning was conclusive. The fact that Jesus could perform miracles like this was full proof that never has been and never can be refuted. One such miracle proves that he was from God. But Jesus gave many similar proofs, and thus put his divine mission beyond the possibility of doubt.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 34

Verse 34. Wast born in sins. That is, thou wast born in a state of blindness—a state which proved that either thou or thy parents had sinned, and that this was the punishment for it. See Joh 9:2. Thou wast cursed by God with blindness for crime, and yet thou dost set up for a religious teacher! When men have no arguments, they attempt to supply their place by revilings. When they are pressed by argument, they reproach their adversaries with crime, and especially with being blind, perverse, heretical, disposed to speculation, and regardless of the authority of God. And especially do they consider it great presumption that one of an inferior age or rank should presume to advance an argument in opposition to prevailing opinions.

They cast him out. Out of the synagogue. They excommunicated him. See Barnes "Joh 9:22".

{v} "Thou was altogether" Joh 9:2

{w} "they" Isa 66:5

{2} "cast out", or "excommunicated"

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 35

Verse 35. Dost thou believe on the Son of God? Hitherto he had understood little of the true character of Jesus. He believed that he had power to heal him, and he inferred that he must be a prophet, Joh 9:17. He believed according to the light he had, and he now showed that he was prepared to believe all that Jesus said. This is the nature of true faith. It believes all that God has made known, and it is prepared to receive all that he will teach. The phrase Son of God here is equivalent to the Messiah. See Barnes "Mt 8:29".

{x} "believe" 1 Jo 5:13

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 36

Verse 36. Who is he? It is probable that the man did not know that ho who now addressed him was the same who had healed him. He had not yet seen him (Joh 9:7), but he was prepared to acknowledge him when he did see him. He inquired, therefore, who the person was, or wished that he might be pointed out to him, that he might see him. This passage shows that he was disposed to believe, and had a strong desire to see and hear the Son of God.

Lord. This word here, as in many other instances in the New Testament, means "Sir." It is clear that the man did not know that it was the Lord Jesus that addressed him, and he therefore replied to him in the common language of respect, and asked him to point out to him the Son of God. The word translated "Lord" here is rendered "Sir" in Joh 4:11 Joh 20:15; 12:21; Ac 16:30; Mt 27:63.

It should have been also here, and in many other places.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 37

Verse 37. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 38

Verse 38. I believe. This was the overflowing expression of gratitude and faith.

And he worshipped him. He did homage to him as the Messiah and as his gracious benefactor. See Barnes "Mt 2:2".

This shows,

1st. That it is right and natural to express thanks and praise for mercies.

2nd. All blessings should lead us to pour out our gratitude to Jesus, for it is from him that we receive them.

3rd. Especially is this true when the mind has been enlightened, when our spiritual eyes have been opened, and we are permitted to see the glories of the heavenly world.

4th. It is right to pay homage or worship to Jesus. He forbade it not. He received it on earth, and for all mercies of providence and redemption we should pay to him the tribute of humble and grateful hearts. The Syriac renders the phrase, "he worshipped him," thus: "and, casting himself down, he adored him." The Persic, "and he bowed down and adored Christ." The Arabic, "and he adored him." The Latin Vulgate, "and, falling down, he adored him."

{a} "For judgment" Joh 5:22,27; 12:47

{b} "they which see not" 1 Pe 2:9

{c} "they which see might" Mt 14:33

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 39

Verse 39. For judgment. The word judgment, here, has been by some understood in the sense of condemnation— "The effect of my coming is to condemn the world." But this meaning does not agree with those places where Jesus says that he came not to condemn the world, Joh 3:17; 12:47; 5:45.

To judge is to express an opinion in a judicial manner, and also to express any sentiment about any person or thing, Joh 7:24; 5:30; Lu 8:43.

The meaning here may be thus expressed: "I came to declare the condition of men; to show them their duty and danger. My coming will have this effect, that some will be reformed and saved, and some more deeply condemned."

That they, &c. The Saviour does not affirm that this was the design of his coming, but that such would be the effect or result. He came to declare the truth, and the effect would be, &c. Similar instances of expression frequently occur. Comp. Mt 11:25; 10:34: "I came not to send peace, but a sword "—that is, such will be the effect of my coming.

That they which see not. Jesus took this illustration, as he commonly did, from the case before him; but it is evident that he meant it to be taken in a spiritual sense. He refers to those who are blind and ignorant by sin; whose minds have been darkened, but who are desirous of seeing.

Might see. Might discern the path of truth, of duty, and of salvation, Joh 10:9.

They which see. They who suppose they see; who are proud, self-confident, and despisers of the truth. Such were evidently the Pharisees.

Might be made blind. Such would be the effect of his preaching.

It would exasperate them, and their pride and opposition to him would confirm them more and more in their erroneous views. This is always the effect of truth. Where it does not soften it hardens the heart; where it does not convert, it sinks into deeper blindness and condemnation.

{a} "For judgment" Joh 5:22,27; 12:47

{b} "they which see not" 1 Pe 2:9

{c} "they which see" Mt 13:13; Joh 3:19

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 40

Verse 40. No Barnes text on this verse.

{d} "Are we blind also" Ro 2:19; Re 3:17

THE GOSPEL ACCORDING TO JOHN - Chapter 9 - Verse 41

Verse 41. If ye were blind. If you were really blind—had had no opportunities of learning the truth. If you were truly ignorant, and were willing to confess it, and to come to me for instruction.

No sin. You would not be guilty. Sin is measured by the capacities or ability of men, and by their opportunities of knowing the truth. If men had no ability to do the will of God, they could incur no blame. If they have all proper ability, and no disposition, God holds them to be guilty. This passage teaches conclusively,

1st. That men are not condemned for what they cannot do.

2nd. That the reason why they are condemned is that they are not disposed to receive the truth.

3rd. That pride and self-confidence are the sources of condemnation.

4th. That if men are condemned, they, and not God, will be to blame.

We see. We have knowledge of the law of God. This they had pretended when they professed to understand the law respecting the Sabbath better than Jesus, and had condemned him for healing on that day.

Your sin remaineth. You are guilty, and your sin is unpardoned. Men's sins will always be unpardoned while they are proud, and self-sufficient, and confident of their own wisdom. If they will come with humble hearts and confess their ignorance, God will forgive, enlighten, and guide them in the path to heaven.

{e} "If ye were blind" Joh 15:22,24

{f} "therefore" Isa 5:21; Lu 18:14; 1 Jo 1:8-10

THE GOSPEL ACCORDING TO JOHN - Chapter 10

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 1

Verse 1. Verily, verily. See Barnes "Joh 3:3".

I say unto you. Some have supposed that what follows here was delivered on some other occasion than the one mentioned in the last chapter; but the expression verily, verily, is one which is not used at the commencement of a discourse, and the discourse itself seems to be a continuation of what was said before. The Pharisees professed to be the guides or shepherds of the people. Jesus, in the close of the last chapter, had charged them with being blind, and of course of being unqualified to lead the people. He proceeds here to state the character of a true shepherd, to show what was a hireling, and to declare that he was the true shepherd and guide of his people. This is called (Joh 10:6) a parable, and it is an eminently beautiful illustration of the office of the Messiah, drawn from an employment well known in Judea. The Messiah was predicted under the image of a shepherd, Eze 34:23; 37:24; Zec 13:7.

Hence at the close of the discourse they asked him whether he were the Messiah, Joh 10:24.

Into the sheepfold. The sheepfold was an inclosure made in fields where the sheep were collected by night to defend them from robbers, wolves, &c. It was not commonly covered, as the seasons in Judea were mild. By the figure here we are to understand the Jewish people, or the church of God, which is often likened to a flock, Eze 34:1-19 Jer 23:1-4; Zec 13:1. By the door, here, is meant the Lord Jesus Christ, Joh 10:7,9. He is"the way, the truth, and the life," Joh 14:6. And, as the only proper way of entering the fold was by the door, so the only way of entering the church of God is by believing on him and obeying his commandments. The particular application of this place, however, is to religious teachers, who cannot enter properly on the duties of teaching and guarding the flock except by the Lord Jesus—that is, in the way which he has appointed. The Pharisees claimed to be pastors, but not under his appointment. They entered some other way. The true pastors of the church are those who enter by the influences of the Spirit of Jesus, and in the manner which he has appointed.

Some other way. Either at a window or over the wall.

A thief. One who silently and secretly takes away the property of another.

A robber. One who does it by violence or bloodshed. Jesus here designates those pastors or ministers of religion who are influenced not by love to him, but who seek the office from ambition, or the love of power, or wealth, or ease; who come, not to promote the welfare of the church, but to promote their own interests. Alas! in all churches there have been many—many who for no better ends have sought the pastoral office. To all such Jesus gives the names of thieves and robbers.

{a} "He that entereth not" Ro 10:15; Heb 5:4

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 2

Verse 2. He that entereth by the door. This was the way in which a shepherd had access to his flock. In Joh 10:7 Jesus says he is the door. In this place he refers to those who by him—that is, in accordance with his spirit and law—become ministers of religion.

Is the shepherd of the sheep. Christ does not here refer to himself, for he is the way or door by which others enter; but he refers to all the ministers of the gospel who have access to the church by him. In the original, the article "the" is wanting before the word shepherd—"is a shepherd." By his entering in this manner he shows that he is a shepherd— one who cares for his flock, and does not come to kill and destroy.

{b} "the door is the shepherd" Joh 10:7,9

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 3

Verse 3. To him the porter openeth. The porter is the doorkeeper. It seems that the more wealthy Jews who owned flocks employed some person to take charge of the flock. At first all shepherds attended their flocks personally by day and by night, and this continued to be commonly the practice, but not always.

The sheep hear his voice. The voice of the shepherd. A flock will readily discern the well-known voice of one who is accustomed to attend them. The meaning is, that the people of God will be found disposed to listen to the instructions of those who are appointed by Christ, who preach his pure doctrines, and who show a real love for the church of God. There is scarcely any better test of fidelity in the pastoral office than the approbation of the humble and obscure people of God, when they discern in the preacher the very manner and spirit of the doctrines of the Bible.

He calleth his own sheep by name. It was customary, and is still, we are told by travellers, for shepherds to give particular names to their sheep, by which they soon learned to regard the voice of the shepherd. By this our Saviour indicates, doubtless, that it is the duty of a minister of religion to seek an intimate and personal acquaintance with the people of his charge; to feel an interest in them as individuals, and not merely to address them together; to learn their private wants; to meet them in their individual trials, and to administer to them personally the consolations of the gospel.

Leadeth them out. He leads them from the fold to pasture or to water. Perhaps there is here intended the care of a faithful pastor to provide suitable instruction for the people of his charge, and to feed them with the bread of life. See a beautiful and touching description of the care of the Great Shepherd in Ps 23:1-6.

{c} "To him" Re 3:20

{d} "calleth his own sheep" Eze 34:11; Ro 8:30

{e} "leadeth them out" Eze 34:11; Ro 8:30

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 4

Verse 4. He putteth forth. Or leads them out of the fold.

He goeth before them. He leads them, and guides them, and does not leave them. A shepherd spent his time with his flocks. He went before them to seek the best pastures and watering- places, and to defend them from danger. In this is beautifully represented the tender care of him who watches for souls as one that must give account.

{f} "they know his voice" So 2:8; 5:2

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 5

Verse 5. A stranger, &c. This was literally true of a flock. Accustomed to the voice and presence of a kind shepherd, they would not regard the command of a stranger. It is also true spiritually. Jesus by this indicates that the true people of God will not follow false teachers— those who are proud, haughty, and self-seeking, as were the Pharisees. Many may follow such, but humble and devoted Christians seek those who have the mild and self-denying spirit of their Master and Great Shepherd. It is also true in reference to those who are pastors in the churches. They have an influence which no stranger or wandering minister can have. A church learns to put confidence in a pastor; he knows the wants of his people, sees their danger, and can adapt his instructions to them. A stranger, however eloquent, pious, or learned, can have few of these commit the churches to the care of wandering strangers, of those who have no permanent relation to the church, than it would be for a flock to be committed to a foreigner who knew nothing of it, and who had no particular interest in it. The pastoral office is one of the wisest institutions of heaven. The following extract from The Land and the Book (Thomson) will show how strikingly this whole passage accords with what actually occurs at this day in Palestine:

This is true to the letter. They are so tame and so trained that they follow their keeper with the utmost docility. He leads them forth from the fold, or from their houses in the villages, just where he pleases. As there are many flocks in such a place as this, each one takes a different path, and it is his business to find pasture for them. It is necessary, therefore, that they should be taught to follow, and not to stray away into the unfenced fields of corn which lie so temptingly on either side. Any one that thus wanders is sure to get into trouble. The shepherd calls sharply from time to time to remind them of his presence. They know his voice and follow on; but if a stranger call, they stop short, lift up their heads in alarm, and, if it is repeated, they turn and flee, because they know not the voice of a stranger. This is not the fanciful costume of a parable; it is simple fact. I have made the experiment repeatedly. The shepherd goes before, not merely to point out the way, but to see that it is practicable and safe. He is armed in order to defend his charge, and in this he is very courageous. Many adventures with wild beasts occur not unlike that recounted by David, and in these very mountains; for, though there are now no lions here, there are wolves in abundance; and leopards and panthers, exceedingly fierce, prowl about these wild wadies. They not unfrequently attack the flock in the very presence of the shepherd, and he must be ready to do battle at a moment's warning. I have listened with intense interest to their graphic descriptions of downright and desperate fights with these savage beasts. And when the thief and the robber come (and come they do), the faithful shepherd has often to put his life in his hand to defend his flock. I have known more than one case in which he had literally to lay it down in the contest. A poor faithful fellow last spring, between Tiberias and Tabor, instead of fleeing, actually fought three Bedouin robbers until he was hacked to pieces with their khanjars, and died among the sheep he was defending.

{g} "but will flee from him" 2 Ti 3:5; Re 2:2

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 6

Verse 6. This parable. See Barnes "Mt 13:3".

They understood not, &c. They did not understand the meaning or design of the illustration.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 7

Verse 7. I am the door. I am the way by which ministers and people enter the true church. It is by his merits, his intercession, his aid, and his appointment that they enter.

Of the sheep. Of the church.

{h} "I am the door of the sheep" Eph 2:18

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 8

Verse 8. All that ever came before me. This does not refer to the prophets, but to those who came pretending to be the pastors or guides of the people. Some have supposed that he referred to those who pretended to be the Messiah before him; but there is not evidence that any such person appeared before the coming of Jesus. It is probable that he rather refers to the scribes and Pharisees, who claimed to be instructors of the people, who claimed the right to regulate the affairs of religion, and whose only aim was to aggrandize themselves and to oppress the people. See Barnes "Joh 1:18".

When the Saviour says that "all" were thieves, he speaks in a popular sense, using the word "all" as it is often used in the New Testament, to denote the great mass or the majority.

Thieves and robbers. See Joh 10:1; Jer 23:1: "Woe be unto the pastors that destroy and scatter the sheep of my pasture;" Eze 24:2,3: "Woe be to the shepherds of Israel that do feed themselves! Ye eat the fat, and ye clothe you with the wool, ye kill them that are fed; but ye feed not the flock." This had been the general character of the Pharisees and scribes. They sought wealth, office, ease at the expense of the people, and thus deserved the character of thieves and robbers. They insinuated themselves slyly as a thief, and they oppressed and spared not, like a robber.

The sheep. The people of God—the pious and humble portion of the Jewish nation. Though the great mass of the people were corrupted, yet there were always some who were the humble and devoted people of God. Comp. Ro 11:3,4. So it will be always. Though the great mass of teachers may be corrupt, yet the true friends of God will mourn in secret places, and refuse to "listen to the instruction that causeth to err."

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 9

Verse 9. By me. By my instruction and merits.

Shall be saved. See Joh 5:24.

Shall go in and out, &c. This is language applied commonly to flocks. It meant that he shall be well supplied, and defended, and led "beside the still waters of salvation."

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 10

Verse 10. The thief cometh not, &c. The thief has no other design in coming but to plunder. So false teachers have no other end in view but to enrich or aggrandize themselves.

I am come that they might have life. See Barnes "Joh 5:24".

Might have it more abundantly. Literally, that they may have abundance, or that which abounds. The word denotes that which is not absolutely essential to life, but which is superadded to make life happy. They shall not merely have life—simple, bare existence— but they shall have all those superadded things which are needful to make that life eminently blessed and happy. It would be vast mercy to keep men merely from annihilation or hell; but Jesus will give them eternal joy, peace, the society of the blessed, and all those exalted means of felicity which are prepared for them in the world of glory.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 11

Verse 11. The good shepherd. The faithful and true shepherd, willing to do all that is necessary to defend and save the flock.

Giveth his life. A shepherd that regarded his flock would hazard his own life to defend them. When the wolf comes, he would still remain to protect them. To give his life, here, means the same as not to fly, or to forsake his flock; to be willing to expose his life, if necessary, to defend them. Comp. Jud 12:3 "I put my life in my hands and passed over," &c.; 1 Sa 19:5; 28:21. See Joh 10:15. The Messiah was often predicted under the character of a shepherd.

{i} "I am the good shepherd" Heb 13:20; 1 Pe 2:25

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 12

Verse 12. A hireling. A man employed to take care of the sheep, to whom wages is paid. As he does not own the sheep, and guards them merely for pay, rather than risk his life he would leave the flock to the ravages of wild beasts. The word translated hireling is often employed in a good sense; but here it denotes one who is unfaithful to his trust; and especially those ministers who preach only for support, and who are unwilling to encounter any danger or to practise any self-denial for the welfare of the church of God. They are those who have no boldness in the cause of their Master, but who, rather than lose their reputation or place, would see the church corrupted and wasted by its spiritual foes.

Whose own the sheep are not. Who does not own the sheep.

{k} "leaveth the sheep" Eze 34:2-6; Zec 11:17

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 13

Verse 13. Because he is a hireling. Because he regards only his wages. He feels no special interest in the flock.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 14

Verse 14. Know my sheep. Know my people, or my church. The word know here is used in the sense of affectionate regard or love. It implies such a knowledge of their wants, their dangers, and their characters, as to result in a deep interest in their welfare. Thus the word "knoweth," in Joh 10:15, is in Joh 10:17 explained by the word "loveth." Jesus knows the hearts, the dangers, and the wants of his people, and his kindness as their shepherd prompts him to defend and aid them.

Am known of mine. That is, he is known and loved as their Saviour and Friend. They have seen their sins, and dangers, and wants; they have felt their need of a Saviour; they have come to him, and they have found him and his doctrines to be such as they need, and they have loved him. And as a flock follows and obeys its kind shepherd, so they follow and obey him who leads them beside the still waters, and makes them to lie down in green pastures.

{l} "know my sheep" 2 Ti 2:19

{m} "and am known of mine" 1 Jo 5:20

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 15

Verse 15. As the Father knoweth me, &c. See Barnes "Mt 11:27"

See Barnes "Lu 10:22".

I lay down my life for the sheep. That is, I give my life as an atoning sacrifice for their sins. I die in their place, to redeem them from sin, and danger, and death. See Joh 10:17,18.

{n} "As the Father" Mt 11:27

{o} "I lay down" Joh 15:13; Isa 53:4,5

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 16

Verse 16. Other sheep. There are others who shall be members of my redeemed church.

I have. This does not imply that they were then his friends, but that they would be. There were others whom it was his purpose and intention to call to the blessings of the gospel and salvation. The purpose was so sure, and the fact that they would believe on him so certain, that he could use the present tense as if they were already his own. This purpose was in accordance with the promise (Isa 53:11), "He shall see of the travail of his soul, and shall be satisfied." An instance of a parallel expression occurs in Ac 18:10 "I have much people in this city" (Corinth). That is, it was the purpose of God to bless the preaching of Paul, and give him many souls as the seals of his ministry. It was so certain that they would believe in the Saviour, that it could be spoken of as if it were already done. This certainty could have existed only in consequence of the intention of God that it should be so. It did not consist in any disposition to embrace the gospel which was foreseen, for they were the most corrupt and licentious people of antiquity, and it must have been because God meant that it should be so. Declarations like these are full proof that God has a plan in regard to the salvation of men, and that the number is known and determined by him. Learn—

1. That it is not a question of chance or uncertainty whether men shall be saved.

2. That there is encouragement for preaching the gospel. There are those whom God means to save, and if he intends to do it it will be done.

Not of this fold. Not Jews. This is a distinct intimation that the gospel was to be preached to the Gentiles—a doctrine extremely offensive to the Jews. This prediction of the Saviour has been strikingly confirmed in the conversion of millions of the Gentiles to the gospel.

Them also I must bring. Bring into the church and kingdom of heaven. This was to be done, not by his personal ministry, but by the labour of his apostles and other ministers.

One fold. One church; there shall be no distinction, no peculiar national privileges. The partition between the Jews and the Gentiles shall be broken down, and there shall be no pre-eminence of rank or honour, Eph 2:14: "Christ hath broken down the middle wall of partition between us;" Ro 10:12: "There is no difference between the Jew and the Greek."

One shepherd. That is, the Lord Jesus—the common Saviour, deliverer, and friend of all true believers, in whatever land they were born and whatever tongue they may speak. This shows that Christians of all denominations and countries should feel that they are one—redeemed by the same blood, and going to the same eternal home. Comp. 1 Co 12:13; Ga 3:28; Col 3:11; Ac 17:26.

{p} "And other" Isa 49:6; 56:8

{q} "And there shall be one fold" Eze 37:22; Eph 2:14

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 17

Verse 17. I lay down my life. I give myself to die for my people, in Jewish and pagan lands. I offer myself a sacrifice to show the willingness of my Father to save them; to provide an atonement, and thus to open the way for their salvation. This proves that the salvation of man was an object dear to God, and that it was a source of peculiar gratification to him that his Son was willing to lay down his life to accomplish his great purposes of benevolence.

That I might take it again. Be raised up from the dead, and glorified, and still carry on the work of redemption. See this same sentiment sublimely expressed in Php 2:5-11.

{r} "because I lay down" Isa 53:7-12; He 2:9

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 18

Verse 18. No man taketh it from me. That is, no one could take it by force, or unless I was willing to yield myself into his hands. He had power to preserve his life, as he showed by so often escaping from the Pharisees; he voluntarily went up to Jerusalem, knowing that he would die; he knew the approach of Judas to betray him; and he expressly told Pilate at his bar that he could have no power at all against him except it were given him by his Father, Joh 19:11. Jesus had a right to lay down his life for the good of men. The patriot dies for his country on the field of battle; the merchant exposes his life for gain; and the Son of God had a right to put himself in the way of danger and of death, when a dying world needed such an atoning sacrifice. This shows the peculiar love of Jesus. His death was voluntary. His coming was voluntary-the fruit of love. His death was the fruit of love. He was permitted to choose the time and mode of his death. He did. He chose the most painful, lingering, ignominious manner of death then known to man, and THUS showed his love.

I have power. This word often means authority. It includes all necessary power in the case, and the commission or authority of his Father to do it.

Power to take it again. This shows that he was divine. A dead man has no power to raise himself from the grave. And as Jesus had this power after he was deceased, it proves that there was some other nature than that which had expired, to which the term "I" might be still applied. None but God can raise the dead; and as Jesus had this power over his own body it proves that he was divine.

This commandment. My Father has appointed this, and commissioned me to do it.

{s} "I lay it down" Php 2:6-8

{t} "I have power" Joh 2:19

{u} "This commandment" Joh 6:38

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 19

Verse 19. No Barnes text on this verse.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 20

Verse 20. He hath a devil. Joh 7:20.

Is mad. Is deranged, or a maniac. His words are incoherent and unintelligible.

{v} "He hath a devil" Joh 7:20

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 21

Verse 21. Not the words, &c. His words are sober, grave, pious, full of wisdom. The preaching of Jesus always produced effect. It made bitter enemies or decided friends. So will all faithful preaching. It is not the fault of the gospel that there are divisions, but of the unbelief and mad passions of men.

{w} "open the eyes of the blind" Joh 9:6

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 22

Verse 22. The feast of the dedication. Literally, the feast of the renewing, or of the renovation. This feast was instituted by Judas Maccabaeus, in the year 164 B.C. The temple and city were taken by Antiochus Epiphanes in the year 167 B.C. He slew forty thousand inhabitants, and sold forty thousand more as slaves. In addition to this, he sacrificed a sow on the altar of burnt-offerings, and a broth being made of this, he sprinkled it all over the temple. The city and temple were recovered three years afterward by Judas Maccabaeus, and the temple was purified with great pomp and solemnity. The ceremony of purification continued through eight days, during which Judas presented magnificent victims, and celebrated the praise of God with hymns and psalms (Josephus, Ant., b. xii. ch. 11). "They decked, also, the forefront of the temple with crowns of gold and with shields, and the gates and chambers they renewed and hanged doors upon them," 1 Mac. iv. 52-59. On this account it was called the feast of renovation or dedication. Josephus calls it the feast of lights, because the city was illuminated, as expressive of joy. The feast began on the twenty-fifth day of Chisleu, answering to the fifteenth day of December. The festival continued for eight days, with continued demonstrations of joy.

It was winter. The feast was celebrated in the winter. The word here implies that it was cold and inclement, and it is given as a reason why he walked in Solomon's porch.

Solomon's porch. The porch or covered way on the east of the temple. See Barnes "Mt 21:12".

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 23

Verse 23. No Barnes text on this verse.

{x} "Solomon's porch" Ac 3:11; 5:12

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 24

Verse 24. Tell us plainly. The Messiah was predicted as a shepherd. Jesus had applied that prediction to himself. They supposed that that was an evidence that he claimed to be the Messiah. He also wrought miracles, which they considered as evidence that he was the Christ, Joh 7:31. Yet the rulers made a difficulty. They alleged that he was from Galilee, and that the Messiah could not come from thence, Joh 7:52. He was poor and despised. He came contrary to the common expectation. A splendid prince and conqueror had been expected. In this perplexity they came to him for a plain and positive declaration that he was the Messiah.

{1} "make us to doubt", or, "hold us in suspense"

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 25

Verse 25. I told you. It is not recorded that Jesus had told them in so many words that he was the Christ, but he had used expressions designed to convey the same truth, and which many of them understood as claiming to be the Messiah. See Joh 5:19; 8:36,56; 10:1.

The expression "the Son of God" they understood to be equivalent to the Messiah. This he had often used of himself in a sense not to be mistaken.

The works. The miracles, such as restoring the blind, curing the sick, &c.

In my Father's name. By the power and command of God. Jesus was either the Messiah or an impostor. The Pharisees charged him with being the latter (Mt 26:60,61; 27:63; Joh 4:36); but God would not give such power to an impostor. The power of working miracles is an attestation of God to what is taught. See Barnes "Mt 4:24".

{y} "the works that I do" Joh 5:36

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 26

Verse 26. Are not of my sheep. Are not my people, my followers. You do not possess the spirit of meek and humble disciples. Were it not for pride, and prejudice, and vainglory—for your false notions of the Messiah, and from a determination not to believe, you would have learned from my declarations and works that I am the Christ.

As I said unto you. Comp. Joh 8:47.

{z} "ye believe not" Joh 8:47; 1 Jo 4:6

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 27

Verse 27. My sheep. My church, my people, those who have the true spirit of my followers. The name is given to his people because it was an illustration which would be well understood in a country abounding in flocks. There is also a striking resemblance, which he proceeds to state, between them.

Hear my voice. See Joh 10:3,4. Applied to Christians, it means that they hear and obey his commandments.

I know them. See Joh 10:14.

They follow me. A flock follows its shepherd to pastures and streams, Joh 10:3. Christians not only obey Christ, but they imitate him; they go where his Spirit and providence lead them; they yield themselves to his guidance, and seek to be led by him. When Jesus was upon earth many of his disciples followed or attended him from place to place. Hence Christians are called his followers, and in Re 14:4 they are described as "they that follow the Lamb."

{a} "My sheep hear my voice" Joh 10:4

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 28

Verse 28. I give unto them eternal life. See Joh 5:24.

Shall never perish. To perish here means to be destroyed, or to be punished in hell. Mt 10:28: "Which is able to destroy (the same word) both soul and body in hell."

Mt 18:14: "It is not the will of your Father which is in heaven that one of these little ones should perish." Joh 3:15: "That whosoever believeth in him should not perish." Ro 2:12: "They who have sinned without law shall also perish without law." Joh 17:12; 1 Co 1:18. In all these places the word refers to future punishment, and the declaration of the Saviour is that his followers, his true disciples, shall never be cast away. The original is expressed with remarkable strength: "They shall not be destroyed for ever." Syriac: "They shall not perish to eternity." This is spoken of all Christians—that is, of all who ever possess the character of true followers of Christ, and who can be called his flock.

Shall any. The word any refers to any power that might attempt it. It will apply either to men or to devils. It is an affirmation that no man, however eloquent in error, or persuasive in infidelity, or cunning in argument, or mighty in rank; and that no devil with all his malice, power, cunning, or allurements, shall be able to pluck them from his hand.

Pluck them. In the original to rob; to seize and bear away as a robber does his prey. Jesus holds them so secure and so certainly that no foe can surprise him as a robber does, or overcome him by force.

My hand. The hand is that by which we hold or secure an object. It means that Jesus has them safely in his own care and keeping. Comp. Ro 8:38,39.

{b} "they shall never perish" Joh 17:12

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 29

Verse 29. Which gave them me. See Joh 6:37.

Is greater. Is more powerful.

Than all. Than all others—men, angels, devils. The word includes everything—everything that could attempt to pluck them away from God; in other words, it means that God is supreme. It implies, farther, that God will keep them, and will so control all other beings and things that they shall be safe.

None is able. None has power to do it. In these two verses we are taught the following important truths:

1st. That Christians are given by God the Father to Christ.

2nd. That Jesus gives to them eternal life, or procures by his death and intercession, and imparts to them by his Spirit, that religion which shall result in eternal life.

3rd. That both the Father and the Son are pledged to keep them so that they shall never fall away and perish. It would be impossible for any language to teach more explicitly that the saints will persevere.

4th. That there is no power in man or devils to defeat the purpose of the Redeemer to save his people. We also see our safety, if we truly, humbly, cordially, and daily commit ourselves to God the Saviour. In no other way can we have evidence that we are his people than by such a persevering resignation of ourselves to him, to obey his law, and to follow him through evil report or good report. If we do that we are safe. If we do not that we have no evidence of piety, and are not, cannot be safe.

{d} "gave them me" Joh 17:2

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 30

Verse 30. I and my Father are one. The word translated "one" is not in the masculine, but in the neuter gender. It expresses union, but not the precise nature of the union. It may express any union, and the particular kind intended is to be inferred from the connection. In the previous verse he had said that he and his Father were united in the same object—that is, in redeeming and preserving his people. It was this that gave occasion for this remark. Many interpreters have understood this as referring to union of design and of plan. The words may bear this construction. In this way they were understood by Erasmus, Calvin, Bucer, and others. Most of the Christian fathers understood them, however, as referring to the oneness or unity of nature between the Father and the Son; and that this was the design of Christ appears probable from the following considerations:

1st. The question in debate was not about his being united with the Father in plan and counsel, but in power. He affirmed that he was able to rescue and keep his people from all enemies, or that he had power superior to men and devils—that is, that he had supreme power over all creation. He affirmed the same of his Father. In this, therefore, they were united. But this was an attribute only of God, and they thus understood him as claiming equality to God in regard to omnipotence.

2nd. The Jews understood him as affirming his equality with God, for they took up stones to punish him for blasphemy (Joh 10:31,33), and they said to him that they understood him as affirming that he was God, Joh 10:33.

3rd. Jesus did not deny that it was his intention to be so understood. See Barnes "Joh 10:34, also on Mt 10:35-37.

4th. He immediately made another declaration implying the same thing, leaving the same impression, and which they attempted to punish in the same manner, Joh 10:37-39. If Jesus had not intended so to be understood, it cannot be easily reconciled with moral honesty that he did not distinctly disavow that such was his intention. The Jews were well acquainted with their own language. They understood him in this manner, and he left this impression on their minds.

{e} "I and my father" Joh 17:11,22

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 31

Verse 31. The Jews took up stones. Stoning was the punishment of a blasphemer, Le 24:14-16. They considered him guilty of blasphemy because he made himself equal with God, Joh 10:33.

Again. They had before plotted against his life (Joh 5:16,18) and once at least they had taken up stones to destroy him, Joh 8:59.

{f} "The Jews" Joh 8:59

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 32

Verse 32. Many good works. Many miracles of benevolence—healing the sick, &c. His miracles were good works, as they tended to promote the happiness of men, and were proofs of his benevolence. He had performed no other works than those of benevolence; he knew that they could charge him with no other, and he confidently appealed to them as witnesses of that. Happy would it be if all, when they are opposed and persecuted, could appeal even to their persecutors in proof of their own innocence.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 33

Verse 33. For blasphemy. See Barnes "Mt 9:3".

Makest thyself God. See Barnes "Joh 5:18".

This shows how they understood what he had said.

Makest thyself. Dost claim to be God, or thy language implies this.

{g} "and because" Joh 5:16; 10:30; Ps 82:6; Ro 13:1

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 34

Verses 34-38. Jesus answered them. The answer of Jesus consists of two parts. The first (Joh 10:34-36) shows that they ought not to object to his use of the word God, even if he were no more than a man. The second (Joh 10:37,38) repeats substantially what he had before said, left the same impression, and in proof of it he appealed to his works.

Verse 34. In your law. Ps 82:6. The word law here, is used to include the Old Testament.

I said. The Psalmist said, or God said by the Psalmist.

Ye are gods. This was said of magistrates on account of the dignity and honour of their office, and it shows that the word translated "god" in that place might be applied to man. Such a use of the word is, however, rare. See instances in Ex 7:1; 4:16.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 35

Verse 35. Unto whom the word of God came. That is, who were his servants, or who received their dignity and honour only because the law of God was intrusted to them. The word of God here means the command of God; his commission to them to do justice.

The scripture cannot be broken. See Mt 5:19. The authority of the Scripture is final; it cannot be set aside. The meaning is,

If, therefore, the Scripture uses the word god as applied to magistrates, it settles the question that it is right to apply the term to those in office and authority. If applied to them, it may be to others in similar offices. It can not, therefore, be blasphemy to use this word as applicable to a personage so muchmore exalted than mere magistrates as the Messiah.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 36

Verse 36. Whom the Father hath sanctified. The word sanctify with us means to make holy; but this is not its meaning here, for the Son of God was always holy. The original word means to set apart from a common to a sacred use; to devote to a sacred purpose, and to designate or consecrate to a holy office. This is the meaning here. God has consecrated or appointed his Son to be his Messenger or Messiah to mankind. See Ex 28:41; Le 8:30.

And sent into the world. As the Messiah, an office far more exalted than that of magistrates. I am the Son of God. This the Jews evidently understood as the same as saying that he was equal with God. This expression he had often applied to himself. The meaning of this place may be thus expressed:

You charge me with blasphemy. The foundation of that charge is the use of the name God, or the Son of God, applied to myself; yet that same term is applied in the Scriptures to magistrates. The use of it there shows that it is right to apply it to those who sustain important offices. And especially you, Jews, ought not to attempt to found a charge of blasphemy on the application of a word to the Messiah which in your own Scriptures is applied to all magistrates.

And we may remark here,

1st. That Jesus did not deny that he meant to apply the term to himself.

2nd. He did not deny that it was properly applied to him.

3rd. He did not deny that it implied that he was God. He affirmed only that they were inconsistent, and were not authorized to bring a charge of blasphemy for the application of the name to himself.

{h} "hath sanctified" Isa 11:2,3; 49:1,3; Joh 6:27

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 37

Verse 37. The works of my Father. The very works that my Father does. See Joh 5:17: "My Father worketh hitherto, and I work." See Barnes "Joh 5:17".

The works of his Father are those which God only can do. As Jesus did them, it shows that the name "Son of God," implying equality with God, was properly applied to him. This shows conclusively that he meant to be understood as claiming to be equal with God. So the Jews naturally understood him Joh 10:39 and they were left with this impression on their minds.

{k} "If I do not the works" Joh 14:10,11; 15:24

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 38

Verse 38. Believe the works. Though you do not credit me, yet consider my works, for they prove that I came from God. No one could do them unless he was sent of God.

Father is in me, &c. Most intimately connected. See Joh 5:36. This expression denotes most intimate union—such as can exist in no other case. See Mt 11:27. See Barnes "Joh 17:21".

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 39

Verse 39. Sought again to take him. They evidently understood him as still claiming equality with God, and under this impression Jesus left them. Nor can it be doubted that he intended to leave them with this impression; and if so, then he is divine.

He escaped. See Joh 8:59.

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 40

Verse 40. Where John at first baptized. At Bethabara, or Bethany, Joh 1:28.

{l} "the place where John at first baptized" Joh 1:28

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 41

Verse 41. No miracle. He did not confirm his mission by working miracles, but he showed that he was a prophet by foretelling the character and success of Jesus. Either miracle or prophecy is conclusive proof of a divine mission, for no man can foretell a future event, or work a miracle, except by the special aid of God. It may be remarked that the people of that place were properly prepared by the ministry of John for the preaching of Jesus. The persecution of the Jews was the occasion of his going there, and thus the wrath of man was made to praise him. It has commonly happened that the opposition of the wicked has resulted in the increased success of the cause which they have persecuted. God takes the wise in their own craftiness, and brings glory to himself and salvation to sinners out of the pride, and passions, and rage of wicked men.

{m} "all things that John" Joh 3:30-36

THE GOSPEL ACCORDING TO JOHN - Chapter 10 - Verse 42

Verse 42. No Barnes text on this verse.

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