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Yet they fcruple not to circumcise on that Day.
ago performed one remarkable Work (e), and you Sect. 99. all to this very Day wonder on Account of it (f), m
that I should order the Man I cured to carry his 22 Moses therefore gave Couch on the Sabbath-day : Yet a little Re- John VII. Unto you Circumcision, (not flection might convince you, that your Cavil is 22. because it is of Moses, but of the Fathers,) and ye on
very unreasonable, even on your own Principles : the Sabbath-day circumcise For Moses gave you a Precept, which required Cir
cumcision ; (not that it is originally of Moses his
cumcise à Man-Child on the Sabbath-Day, if it
wie Sabbath itself ; [why] are you incensed against me,
that by speaking a Word, I have cured a Man,
(e) I have some Time ago performed one remarkable Work.] It is plain, the Miracle here referred to, was wrought a Year and a half before this Feast. Compare Sect. 46. Note (a), Vol. i. pag. 282.
c) And you all wonder on Account of it.] I here follow Theophyla&t and Beza, in joining the Words dece rólo to the End of this Verse, because it is certain, that in their usual Signification they cannot properly introduce the next; and John xix. II. (Seet. 188.) may be an Instance of the like Kind. The Prussian Translators render it, Because Moses gave you Circumcision, &c. and the learned Elsner inclines to this Version : (Elsner. Obseru. Vol. i. pag. 314, 315.) But tho I am sensible, X EVENSV sometimes signifies because, (see Gen. xxxviii. 26. Numb. x. 31. and xiv. 43. Septuag. and Hebr.) I cannot find sice tolo ever so used ; and think, if it be retained at the Beginning of the 'next Verse, it should be rendered, As to this Matter ; which Sense it may perhaps have, in Mat, xiii. 52. xviii. 23. and in a few other Places; and so Gratius takes it here. See Dr. Whitby on this place.
(8) Not that it is originally of Mofes, &c.] An excellent Person, justly celebrated in the Learned World, has lately suggested to me a Thought on these Words, (which I have not met with elsewhere, but have briefly hinted in the Paraphrase,) as to the Reason why our Lord makes this obvious Remark, that Circumcision was older than the Time of Mofes. Had Moses instituted it, he would probably have ordered it so, as to make it quadrate with his Law relating to the friet Reft of the Sabbath ; but finding it instituted by a previous Covenant, which his Law could not disannul, (see Gal. iii. 17.) he left it still on the same Footing. This Argument will indeed infer, that the strict Sabbatical Reft was not observed in the Patriarchal Age ; but yet it might be a Day of extraordinary Devotion, which I apprehend to be proved from Gen. ii. 3.
(b) I have cured a Man entirely.] 'Our Transation loses much of the Emphasis : The, Words, choy ariqWrov ugın Errommod, literally signify, I have healed, or made sound, a whole Man. But the Ambiguity in our English Word whole, rendered such a Version very improper. I therefore thought it necessary, a little to vary the Expression, but the Sense is entirely the same. Vol. II,
50 Reflečtions on the Meekness we should shew under Reproaches. Sect. 99. if it was a more servile Work, to heal, than to Ym wound ? or how do you imagine, that I have not
1.V11. Power, when I have thus healed him, to manifest 23.
the Perfection of the Cure, by commanding him 24 to carry his Couch (i) ? Judge not according 24 Judge not according to these Prejudices, which the Meanness of niy
to the Appearance, but judge
righteous Judgment. . Appearance tends to produce; but judge righteous and equitable Judgment ; which if you do, you must necessarily acknowledge my Divine Mission to be as evident and certain, as that of Moses himself, to whose Precepts you profess so great a Regard.
John vii. T ET us learn of our meek and humble Master, to refer the Honour 16.18. L of all we know and do, to Divine Instructions communicated to us,
and Divine Grace working in, and by us; that seeking the Glory of GOD, we may have the surest Evidence, that we are truly his. Let us on all Occasions remember, that Integrity and Uprightness will be a certain Se
curity to us, against dangerous Mistakes in Matters of Religion. If the Ver. 17. Light we already have, be faithfully improved, we may humbly hope,
that more will be given in ; nor shall we then fail of convincing Evidence, that the Gospel- Dočtrine is of GOD; for the Experience of its Power on our Hearts will check our Passions, and destroy the Prejudices, that would prevent the Truth from taking place in our Minds.
Let us receive bis Doctrine as Divine, and hearken unto Christ as sent
of GOD; and whatsoever be the vile Reproaches we may meet with Ver. 19. from a wicked World, and the malicious Designs it may form against us,
let us be resolute and stedfast in the Practice of the Duties he has taught us, that with Well-doing we may put to Silence the Ignorance of foolish Men. (1 Pet. ii. 15.)
Our Lord was reviled as a Dæmoniack, and a Lunatick; but instead of
rendering Railing for Railing, he replied in the Words of Gentleness and Ver. 21,-23. Sobriety. So let us endeavour to conquer the Rudeness of those Attacks,
we may meet with in his Cause; that we may, if possible, remove the Ver. 24. Prejudices, fo fatal to those that entertain them, and form them to that
equitable and impartial Judgment, which would soon turn all their Cavils against Christ into Admiration, Praise, and Obedience.
(i) That I have not Power, when I have thus healed him, &c.] So our Lord himself states the Argument, in a Case nearly resembling this, (Mat. ix. 5, 6. Vol. i. pag. 279.) and might probably here intend to insinuate it, tho’ in an oblique Manner.
They are prejudiced against him, as knowing whence he was.
: S. E C T. C.
Sanhedrim alarmed by the Regard which some expressed
John VII. 25.
of Jerusalem, Is not this I at the Feast of Tabernacles, lome of the Inhahe whom they seek to kill ?
bitants of Yerusalem, who knew more of the De- John VII. signs of the Sanhedrim than others, (ver. 19, 20.)3
25. · said, is not this be, whom they seek an Opportunity 26 But lo, he speaketh 'to put to Death ?' But behold, he is not only 26 boldly, and they say nothing unto bim : Do the Rulers ·
come up hither to the Feast, but speaks openly and know indeed, that this is the freely in the very Temple itself ; and they are so very Chrift?
far from seizing him, that they do not so much as
Censures, and are they now persuaded in their
from whence he is descended, and are sure that he
a Virgin (a).
Fews apprehended the Messiah was to be born at Bethlehem; and from a Multitude
not how therefore to account for their saying, that when Christ came, no Min
Words refer to an Expectation they had, that he would be born of a Virgin.
2. and Psal. cx. 4. to draw any such Consequence from them, as Dr. Whitby,
that the Jews api of other places, I know not how would know wheno that the Words As for the Noti bid, it seems ~ Mic. v. 2. an and Mr. L'Enfant 1
The Sanhedrim send Officers to seize him. Sect. 100. Temple, and at some Distance from them, cried saying, Ye both know me, w out with a louder Voice than before, and said, and ye know whence I am : John VII.
and I am not come of myself, Do you indeed both know me, and know whence I but he that sent me is true, am (6) ? Alas, it is great Rashness and Folly for whom ye know not. you to assert it ; and whatever you may object, yet it is most certain, that I am not come of myself, with vain and false Pretences to a Divine Mission, nor do I want any proper Evidences of it, but be who sent me is true to all his Promises and Pre
dictions (c), whom nevertheless, with all your 29 Boafts, ye 'know not. But I know him in a most , 29 But I know him, for intimate Manner ; for I am sprung from bim (d) hath sent me.
I am from him, and he by a mysterious and divine Generation, in Consequence of which I am infinitely better acquainted with him, than you, or any mere Creatures, can be ; and he hath sent me among you, as his Embaffador, on an "Errand of the highest Impor
tance. 20 Then they were so provoked by this Claim of .30. Then they sought to a Divine Original, and by the Charge advanced
take him : but no Man laid
Hands on him, because his against them, as ignorant of that GOD, in whom Hour was not yet come. they gloried as so peculiarly their own, that they fought an Opportunity to seize him; yet God impressed their Minds in such a Manner, that no one of them would be the first that laid Hands on him : And they were kept under this visible Restraint, because his appointed Hour of Suffering was not yet come, but he had farther Services in Life to dispatch, before he was delivered to them.
And many of the People were so much affected 3! And many of the Peowith these Discourses, that they secretly believed ple believed on him, and
said, When Christ cometh, on him, and said to each other, When the Meffiah will he do more Miracles comes, will it be possible, he should do greater Mi
(6) Do you both know me, and know whence I am?] So the present Bishop of Durham would render these Words ; (fee his Defence, pag. 334.) and it feems necessary, in order to vindicate the Propriety, and indeed the Veracity, of the Reply; unless with Beza and Camerarius we understand it ironically,
(c) Is true to all his Promises and Predictions. There seems a Reference here, to the Accomplishment of some of the Prophecies, already fulfilled in him, with a chearful Faith in what was yet to come.
(d) I am from him. I should have chosen to render mai auto, with him, as I did in the fort Edition, to avoid a Tautology ; but I am fenfible on farther Reflection, that I want a fufficient Authority for such a Version. I therefore acquiesce in our own : But I see no Oecasion to vary any Thing in the Paraphrase; fince in either Sense it suggests so strong a Reason for believing, that Christ hath the most intimate Knowledge of the Father....
He tells them, be is going where they shall not find him. 53 than these which this Man racles than these, which this [Jesus] has done here Sect. 100. hath done?
at Jerusalem, and over the whole Country? ' 32 The Pharisees heard, ': This, however, could not be so privately faid, John VII. that the People murmured but fome Information of it was sent to the Pha. 32. such Things concerning him: and the Pharisees and risees, who, when they heard that the People whifthe Chief Priests sent Ofi- pered such Things concerning him, were greatly difcers to take him.
pleased, and alarmed at it. And the Pharisees, and
him, as he preached there to the Multitude.
to execute it ; for yet a little while longer I am to
continue with you, and (then), I am to go again to
that you fall seek me, and with that you had me :
they Thould then oppose his triumphant Cause.
the Jews therefore who were present said among will he go, that we shall not find him ? will he go unto
themselves, Whither is be about to go, that we shall the Dispersed among the not find him? Will be leave Judea, and go to the Gentiles, and teach the Gen- Remainders of the Holy Seed, who are dispersed
among the Greeks, and other Nations ? and will
From the Chamber in which they held their Council.) See Seet. 24. Note (e). Vol. i..
are here to under Language ; for in these W ords, to go into foreign Cour not so wellinstructed, to make any Pro the ignorant and it to these baughty Sco and most incompa
to understand Idolatrous Gentiles, and not Hellenists, or Jews that used the Greek se ; for these were the Dispersed among them. There is therefore, I think, a Sting W ords, beyond what Commentators have observed. They insinuate, that if he was
o foreign Countries, to address himself to the Yews there, who might be supposed, ellinstructed, as those that lived in Yudea, and at Jerufalem, he would not be able
any Profelytes, even among these; but would be constrained to apply himself to. ant and stupid Gentiles, to seek Disciples among them; which to be sure appeared. Raughty Scorners, one of the most infamous Circumstances that could be imagined, lf incompatible with the true Meliab.