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greater than our father Abraham, that is dead? and the prophets are dead also: whom makest thou thyself V
54 Jesus answered, "If I glorify myseif, my glory is nothing: it is my Father who glorifieth me; of whom ye
55 say, that he is your God*: and yet ye know him not; but I know him: and if I should say, 'I know him not,' I should speak falsely, like you: but I know him, and
56 keep his words. Your Father Abraham earnestly desired that he might see my day: and he saw ift, and was glad."
57 The Jews therefore said unto him, "Thou art not yet
58 fifty years old; and hast thou seen Abrahamf I" Jesus said unto them, "Verily verily I say unto you, Before
59 Abraham was born, I am Aett." Then they took up stones to cast at him: but Jesus concealed himself, and went out of the temple||.
Ch. Ix. And as he passed by, he saw a man that had been
2 blind from his birth. And his disciples asked him, saying, "Master, who sinned, this man, or his parents,
3 that he was born blind I" Jesus answered, "Neither did this man sin, nor his parents: but that the works of God
• Or, he is our God. MSS. tie. he foresaw it. Sce ch. xii. 41.
t Our Lord did not say that he had tcen Abraham, but that Abraham had scen, that is, had foretcert, his day ; or that the Messiah should descend from him. Sce Bishop Pearce. The Jews upon this, as upon some other oceasions scem absurdly to have mitunrter,tood, or wilfully to have misrepresented, his meaning. See ch. x. 33. Our Lord, disdaining to notice or to rectify this misapprchension, proceeds to justify his own expression, by deelaring, that he was designated to his office before Abraham was born, ver. 58: this designation, therefore, might base bcen revealed to the patriarch.
'tt Or, " IVas he." Sec Grotius Bishop P.'arce, Campbell, and Neweome; who renders the elause, **Before Abraham svns liorn, I am :H explaining it, as many others do, as an assertion of the prrM-xistenee of Christ, and even of his dis inity, lu allusion to Exod. iii. 14, though the texts are quite dissimilar, excepting in the English translation. The expression Vyu tlftt is uniformly used in the sense of "I am he," or 1 am the Christ ;'* it occurs twice iu this discourse, ver. 24,28. It must, therefore, in all reason be taken in the same sense here, especially as this signifieation best suits the connexion. Secthe note on ver. 57. Mr. Wakefield says "the peculiar use of the present tense in the usage of scr.ptural expressions Is to imply determination and certainty: as if he had said, My mission was settled and certain before the birth of Abraham." Compare Matt. xvii. 11. See Wakefield's Note on the text.
It The received text adds * going through the midst of them, and so passed by.''
4 might be manifested in him. I must work the works of him who sent me, while it is day: the night cometh,
5 when no man can work. While I am in the world,
6 I am the light of the world." When he had said this, he spat on the ground, and made clay of the spittle, and anointed the eyes of the blind man with the clay,
7 and said unto him, "Go, wash thyself in the pool of Siloam:" (which is, by interpretation, Sent.) He departed therefore, and washed himself, and came seeing.
8 The neighbours therefore, and those who had seen him before (for he had been a beggar*), said, "Is not this
9 he who sat and begged?" Some said, "This is he." And others said, "He is like him." But he said, "I am he."
10 They said therefore unto him, "How were thine eyes 11 opened?" He answered and said, "A man, called Jesus, made clay and anointed mine eyes, and said unto me, 'Go to Siloamt, and wash thyself:' and I went and
12 washed myself, and received my sight." Then they said unto him, " Where is he ?" He saith, "I know not."
13 Then they bring him to the Pharisees ; [him, I say, who
14 had beenf blind.] Now it was the sabbath, when Jesus 15 made the clay, and opened his eyes. Then.the Pharisees also asked him again, how he had received his sight. And he said unto them, "He put clay on mine eyes, and I
16 washed myself, and see." Wherefore some of the Pharisees said, This man is not from God, because he keepeth not the sabbath." Others said, "How can a sinner do such miracles?" And there was a division among them.
'17 They say again to the blind man, "What sayest thou of him, since he hath opened thine eyes?" And the blind 18 man said, "He is a prophet." Upon this the Jews did not believe concerning him, that he had been blind, and had received his sight; until they called his parents: [the
* they who had before seen him that he was blind. R. T.
t to the pool of Siloup, R. T. t before w», N.
19 fiarents, Isay, of him that had received his sight*.] And they asked them, saying, "Is this your son, of whom ye say that he was born blind ? how then doth he now see I"
£0 His parents answered them, and said, "We know that 21 this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he will
22 speak for himself." His parents spake these words, because they feared the Jews: for the Jews had already agreed that, if any man should confess Jesus to be the
23 Christ, he should be put out of the synagogue. For this
24 cause his parents said, "He is of age ; ask him." A second time therefore they called the man that had been blind, and said unto him, "Give glory to God: we
25 know that this man is a sinner." [Then] he answered and said, "Whether he be a sinner, I know not: one thing I know, that, whereas I was blind, I now see."
26 Then they said to him again, "What did he to thee?
27 how opened he thine eyes?" He answered them, "I have told you already, and ye did not hearken: why desire ye to hear it again? would ye also be his disciples I"
28 Then they reviled him, and said, "Thou art his disciple;
29 but we are disciples of Moses. We know that God spake
30 to Moses: but wc know not whence this man is. The man answered and said unto them, "In this now is a wonderful thing, that ye know not whence he is, and yet
31 he hath opened mine eyes. Now we know that God heareth not sinners : but if any man be a worshipper of
32 God, and do his will, him he heareth. From the beginning of the world, it hath not been heard that any man
33 opened the eyes of one born blind. If this man were not
• "Sec the external authorines which show that the two Ian Grcek word, in tin* vene are * glow. And though there is no external authority for omitting the thrce lxst words of ver. 13, they have the appearanee of a marginal note inserted in the text." .Newcomr.
34 from God, he could do nothing." They answered and said unto him, "Thou wast altogether born in sins, and dost thou teach us?" And they cast him out of their synagogues.
35 Jesus heard that they had cast him out: and, when he met him, he said unto him, "Dost thou believe in the
36 Son of God* I" He answered and said, "Who is he, Sir, 37 that I may believe in him?" And Jesus said unto him,"Thou hast both seen him, and it is he who talketh with
38 thee." And the man said, "Sir, I believe." And he did
39 Jesus obeisance. Then Jesus said, "For judgement I am come into this world: that those who see not, may
40 see; and that those who see, may become blind." And some of the Pharisees that were with him, heard these
41 words, and said unto him, "Are we also blind?" Jesus said unto them, "If ye were blind, ye would not have sin: but now ye say, 'We seeyour sin therefore remaineth.
Ch. x. "Verily verily I say unto you, he that entereth not by the door into the sheep-fold, but climbeth up some
2 other way, that man is a thief and a robber. But he that
3 entereth in by the door, is the shepherd of the sheep. To him the porter openeth; and the sheep hearken to his voice: and he calleth his own sheep by name, and lead
4 eth them out. And when he bringeth forth his own sheep, he goeth before them, and the sheep follow him;
5 for they know his voice. Whereas a stranger they will not follow, but will flee from him: for they know not
6 the voice of strangers." This parable Jesus spake unto them: but they understood not what things they were, which he spake unto them.
7 Jesus therefore said unto them again, "Verily verily 8 I say unto you, I am the door of the sheep. All that have come [before me] are thieves and robbers: but the
* Or, as some good copies retil, "lire Son of ny(n ,"
9 sheep did not hear them. I am the door: by me if any enter in, he shall be safe, and shall go in and out, and
10 find pasture. The thief cometh not, but to steal, and to kill, and to destroy: I am come that the sheefi may have
11 life, and that they may have it abundantly. I am the good shepherd: the good shepherd layeth down his life
12 for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf
13 seizeth them, and scattereth the sheep: and the hireling fleeth, because he is an hireling, and careth not for the
14 sheep. I am the good shepherd, and know my sheep,
15 and am known by mine; even as the Father knoweth me, and as I know the Father: and I lay down my life for
16 the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they will hear my voice; and there shall be one flock, and one shepherd.
17 For this my Father loveth me; because I lay down my
18 life, that I may take it again. None taketh it from me; but I lay it down of myself. I have authority to lay it down, and I have authority to receive it again*. This commission I have received from my Father."
19 There was a division therefore again among the Jews
20 because of these words. And many of them said, "He
21 hath a demon, and is madt; why hear ye him?" Others said, " These are not the words \ of him that hath a demon. Can a demon open the eyes of the blind I"
* See Wakefield. To lay down life was a voluntary aet, to which Jesui submitted in full confidenee that it would be speedily restored to him. The common version, which the primate here adopts, is, " I have power to lay it down, and I have power to take it again:'' which seems to imply, that our Lord's resurrection was the effeet of his own power, a sense which the words in the original do not convey, and which is direetly contrary to the most explicit declarations of the seriptures. Actsii.24; iii.15; xvii. 31; Rom. vi. 4; 1 Cor. xv. 15.
t He hath a demon, and is mad.'] Observe, these words express cause and effeet. The effeet, the disease, is insanity: the supposed cause is possession by a demon, or a human ghost, than which no supposition can be more absurd: but it was the philosophy of the ire. t Or, actions.