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not to wonder at the apostasy of many professed followers of Christ. Many may be expected to be offended by the doctrines of the gospel. Having no spirituality of mind, they may be expected to take offence, and turn back. The best way to understand the doctrines of the Bible, is to be sincere, and aim to do the will of God, John vii. 17. We should examine ourselves. We should honestly inquire whether we have been drawn to a profession of religion by the hope of any temporal advantage, by any selfish principle, or by mere excited animal feelings. If we have, it will profit us nothing; and we shall either fall away, or be cast away in the great day of judgment.

67 Then said Jesus unto the twelve, Will ye also go away?

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'The twelve.' The twelve apostles. Will ye also go away?" Many apostatized, and Jesus now submitted the question to the twelve. Will you, whom I have chosen, on whom I have bestowed the apostleship, will you now also leave me? This was the time to try them. Observe, here, it was submitted to the choice. God compels none to remain with him against their will, and the question is submitted to every man whether he will go

away.

68 Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life.

Peter was probably one of the oldest of the apostles, and it was his character to be first, and most ardent in his professions. 'To whom shall we go?" This implied their firm conviction that Jesus was the Messiah, and that he alone was able to teach, and to save them. It is one of Peter's noble confessions-the instinctive promptings of a pious heart, and of ardent love. Thou hast, &c. The meaning of this is, thou teachest the doctrines which lead to eternal life. Poor, lost, sinful man, has no where else to go but to Jesus. He is the way, and the truth, and the life. And if the sinner betakes himself to any other way, he will wander and die. We should, therefore, on no account forsake the teachings of the Son of God. The words that he speaks are spirit, and are life.

69 And we believe and are sure that thou art that Christ, the Son of the living God.

'We are sure,' &c. See a similar confession of Peter in Matt. xvi. 16. Peter says we are sure, in the name of the whole of the apostles. Jesus immediately cautions him, as he did on other occasions, not to be too confident, for one of them actually had no such feelings, but was a traitor.

70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

'Chosen.' Chosen to the apostolic office; conferred on you marks of peculiar favour: treason is therefore the greater sin. "You twelve.' Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates. But when the number is so small, chosen in such a manner, then it becomes every one, however confident he may be, to be on his guard, and to examine his heart. 'Is a devil.' Has the spirit, the envy, and malice, and treasonable designs of a devil.

71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

'He spake of Judas,' &c. There is no evidence that Jesus designated Judas so that the disciples then understood that it was he. It does not appear that the apostles suspected him, as they continued to treat him afterwards with the same confidence, John xiii. 29. Jesus spoke of one, to put all on their guard, to check their confidence, and to lead them to self-examination. So in every church, or company of professing christians, we may know that it is probable that there may be some one or more as to whom we are deceived; but we may not know who it may be, and should therefore inquire prayerfully, and honestly, 66 Lord is it I?” 'Should betray.' Would betray.

CHAPTER VII.

1 AFTER these things, Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him.

'After these things.' After the transactions which are recorded in the preceding chapters had taken place, and after the offence he had given the Jews. See ch. v. 18. Jesus walked.' He travelled around Galilee teaching. In Jewry.' In Judea. 'The Jews sought.' That is the rulers of the Jews.

2 Now the Jews' feast of tabernacles was at hand. 'The Jews' feast of tabernacles.' Or the feast of tents. This feast was celebrated on the fifteenth day of the month Tisri, answering to the last half of our month September, and the first half of October, Num. xxix. 12. Deut. xvi. 13-15. It was so called from the tents or tabernacles which on that occasion were erected in and about Jerusalem, and was designed to commemorate their dwelling in tents in the wilderness, Neh. viii. 16-18. Lev. xxiii. 42, 43. The feast was continued eight days, Num. xxix. 35, and it was deemed a time of general joy.

3 His brethren therefore said unto him, Depart

hence, and go into Judea, that thy disciples also may see the works that thou doest.

'His brethren.' See note on Matt. xii. 47. 'Thy disciples.' The disciples which he had made when he was before in Judea, John iv. 1-3. The works.' The miracles.

4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, show thyself to the world. 5 For neither did his brethren believe in him.

'For there is no man,' &c. The brethren of Jesus supposed that he was influenced as others are. And as it is a common thing among men to seek popularity, so they supposed that he would also seek it. What follows shows that probably this was said not in sincerity, but in derision. And to the other sufferings of our Lord was to be added, what is so common a trial 'If thou do,' to christians, derision from relatives and friends.

&c.

It appears from this that they did not really believe that he wrought miracles. It seems hardly credible that they could suppose that his miracles were real, and yet not admit that he was the Messiah.

6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.

'My time,' &c. The proper time for his going up to the feast. It might be because if he went then, while multitudes were going, it would have too much the appearance of parade and ostentation. Your time,' &c. It makes no difference to you, when you go up. Your going will not attract attention. Jesus chose to go up more privately. See note, Luke ii. 44.

7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.

'The world cannot hate you.' You profess no principles in opposition to the world. As you possess the same spirit with the men of the world, it cannot be expected that it should hate you. 'I testify of it. I bear witness against it. This was the main cause of their opposition to Jesus. We may expect that all who preach faithfully against the wickedness of men will be opposed.

8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. 9 When he had said these words unto them, he abode still in Galilee.

'I go not up yet.' Jesus remained until about the middle of the feast, ver. 14. That is, he remained about four days after his

brethren, or until the mass of the people had gone up, so that his going might excite no attention, or that it might not be said he chose such a time to excite a tumult. We have here a signal instance of our Lord's prudence, and opposition to parade.

10 But when his brethren were gone up, then went he also up unto the feast, not openly; but as it were in secret. 11 Then the Jews sought him at the feast, and said, Where is he? 12 And there was much murmuring among the people concerning him : for some said, He is a good man: others said, Nay; but he deceiveth the people.

'Murmuring.'

Contention, disputing. 'He deceiveth the people. That is, he is deluding them, or drawing them away by pretending to be the Messiah.

13 Howbeit no man spake openly of him for fear of the Jews.

Spake openly of him.' The word translated 'openly,' here, is commonly rendered 'boldly.' His enemies were not silent; but his friends had not confidence to speak of him openly, boldly, or what they really thought. All that they could say in his favour was that he was a good man. There are many such friends of Jesus in the world who are desirous of saying something good about him, but who from fear, or shame, refuse to make a full acknowledgment. Many will praise his morals, his precepts, or his holy life, while they are ashamed to speak of his Divinity, his atonement, his holiness, and still more to acknowledge that they are dependent on him alone for salvation. The Jews.' The rulers of the Jews.

14 Now about the midst of the feast Jesus went up into the temple, and taught.

·

'The temple.' See note, Matt. xxi. 12. And taught.' Great multitudes were assembled in and around the temple, and it was a favourable time and place to make known his doctrine.

15 And the Jews marvelled, saying, How knoweth this man letters, having never learned?

'How knoweth this man letters.' The jewish letters or science consisted in the knowledge of their law, or the scriptures, and traditions. Jesus exhibited in his discourses such a profound acquaintance with the Old Testament, as to excite_amazement and admiration. Having never learned.' The Jews taught their law and tradition in celebrated schools. As Jesus had not been instructed in those schools they were amazed at his learning.

16 Jesus answered them, and said, My doctrine is not mine, but his that sent me.

'My doctrine.' My teaching, or what I teach. This is the proper meaning of the word "doctrine.' 'Is not mine.' It is not originated by me. Though I have not learned in your schools, yet you are not to infer that the doctrine which I teach is devised or invented by me. His that sent me.' It is such as God approves, and such as he has commissioned me to teach.

17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

If any man will do his will.' Literally, if any man wills, or is willing to do the will of God. To do the will of God, is to obey his commandments. A disposition to do his will, is a readiness to yield our intellects, and feelings, and all that we have, entirely to him, to be governed according to his pleasure. 'He shall know.' He shall have evidence, in the very attempt to do the will of God, of the truth of the doctrine. This evidence is internal, and to the individual it is satisfactory and conclusive. He will find that the doctrines which Jesus taught are such as commend themselves to the reason and conscience; and such as are consistent with all that we know of the perfections of God. They are fitted to make us pure and happy, and of course must be from God. An honest effort to obey God is the easiest way to learn the doctrines of the Bible. Those who make such an effort will not cavil at any of those doctrines. This is evidence of the truth of revelation which every man can apply to his own case. It is such evidence as leads to certainty. It is within every man's reach. It does not require great learning to be a christian, and to be convinced of the truth of the Bible. It requires an honest heart, and a willingness to obey God. 'Whether it be of God.' Whether it be Divine. 'Or whether I speak of myself.' Of myself, without being commissioned or directed by God.

18 He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.

"He that speaketh of himself." He that speaks by his own authority, in his own name, without being sent by God, as mere human teachers do. Seeketh his own glory.' His own praise, or seeks for reputation and applause. This is the case with mere human teachers; and as Jesus, in his discourses, manifestly sought to honour God, they ought to have supposed that he was sent by him. 'No unrighteousness.' This word here means evidently, there is no falsehood, no deception in him. He is

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