13. Then they bring him to the Pharisees; him, I say, who 14 before was 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 wash16 ed 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?" 17 And there was a division among them. They say again to the blind man, "What sayest thou of him, since he hath opened thine eyes?" And the blind man said, "He is a 18 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 parents, I say, of him that 19 had received his sight'. And they asked them, saying, “Is this your son, of whom ye say that he was born blind? how 20 then doth he now see?" His parents answered them, and

said, "We know that this is our son, and that he was 21 born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of 22 age; ask him: he will 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 Christ, he should be put out of the syna23 gogue. For this cause his parents said, "He is of age; ask 24 him." A second time therefore they called the man that

had been blind, and said unto him, "Give glory to God: 25 we know that this man is a sinner." [Then] he answered and said, "Whether he be a sinner, I know not; one thing 26 I know, that, whereas I was blind, I now see." Then they

said to him again, "What did he to thee? how opened he 27 thine eyes?" He answered them, "I have told you alrea

"See the external authorities which show that the two last Greek words in this verse are a gloss. And though there is no external authority for omitting the three last words of ver. 13, they have the appearance of a marginal note inserted in the text." Newcome.

dy, and ye did not hearken: why desire ye to hear it again? 28 would ye also be his disciples?" They reviled him ', and said, 29 "Thou art his disciple; but we are disciples of Moses. We know that God spake to Moses: but we know not whence 30 this man is." The man answered and said unto them, "In

this now is a wonderful thing, that ye know not whence he is, 31 and yet he hath opened mine eyes. [Now] we know that God heareth not sinners: but if any man be a worshiper of God, 32 and do his will, him he heareth. From the beginning of the world, it hath not been heard that any man opened the eyes 33 of one born blind. Ifthis man were not from God, he could 34 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 Son 36 of God?" He answered and said, "And 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 see; and 40 that those who see, may become blind." [And] some of the

Pharisees that were with him, heard these words, and said 41 unto him, "Are we also blind?" Jesus said unto them, "If ye were blind, ye would not have sin: but now ye say, 'We see;' your 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 other 2 way, that man is a thief and a robber. But he that enter3 eth 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 leadeth them.

1 reviled him therefore, R. T. Then they reviled, N. t. copies read, "the Son of man?” 3 R. T. and N. omit

Or, as some good

And'

R

4 out. And when he bringeth forth his own sheep, he goeth before them, and the sheep follow him; for they know his 5 voice. Whereas a stranger they will not follow, but will flee from him: for they know not the voice of strangers.' 6 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 I say 8 unto you, I am the door of the sheep. All that have come before me are thieves and robbers: but the sheep did not 9 hear them. I am the door:. by me if any enter in, he shall 10 be safe, and shall go in and out, and find pasture. The thief cometh not, but to steal, and to kill, and to destroy: I am come that the sheep may have life, and that they may 11 it abundantly. I am the good shepherd: the good shep12 herd layeth down his life for the sheep. But he that is an

have

hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; 13 and the wolf seizeth them, and scattereth the sheep and

the hireling fleeth, because he is an hireling, and careth not 14 for the sheep. I am the good shepherd, and know my sheep, 15 and am known by mine1; even as the Father knoweth me, and as I know the Father: and I lay down my life for the 16 sheep. And other sheep I have, which are not of this fold: them also I must bring, and they will hear my voice; and 17 there shall be one flock, and one shepherd. For this my Father loveth me; because I lay down my life, that I may 18 receive 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."

I and my sheep know

me,

Mss.

2 take it again, N. So ver. 18.

* See Wakefield. To lay down life was a voluntary act, to which Jesus submitted in full confidence 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 effect of his own power, a sense which the words in the ori

19

There was a division therefore again among the Jews 20 because of these words. And many of them said, "He hath 21 a demon, and is mad*; 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?"

22

Now the feast of Dedication was kept at Jerusalem; and 23 it was winter. And Jesus walked in the temple, in Solo24 mon's porch. Then the Jews surrounded him, and said

unto him, "How long dost thou keep us in suspense? If 25 thou be the Christ, tell us plainly." Jesus answered them,

"I have told you, and ye believe not: the works which I 26 do in my Father's name, they bear witness of me. But ye 27 believe not, because ye are not of my sheep. As I said unto you, my sheep hear my voice, and I know them, and they 28 follow me and I give unto them everlasting life; and they shall never perish, nor shall any one force them out of mine 29 hand. My Father, that hath given them to me, is greater than all; and none is able to force them out of my Father's 30 hand. I and the Father are one t." Then the Jews took 32 up stones again, to stone him. Jesus said to them, "Many

2

good works I have shown you from my Father: for which 33 of those works do ye stone me?" The Jews answered him,

[saying,]" For a good work we stone thee not; but for blasphemy, and because thou, being a man, makest thyself 34 God." Jesus answered them, "Is it not written in your 35 law, I said, ye are gods?' If those be called gods, to whom

ginal do not convey, and which is directly contrary to the most explicit declarations of the scriptures. Acts ii. 24; iii. 15; xvii. 31. Rom. vi. 4. 1 Cor. xv. 15. * He hath a demon, and is mad.] Observe, these words express cause and effect. The effect, 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 age.

+ Gr. one thing. "To snatch my true disciples out of my hand, would be to snatch them out of my Almighty Father's hand; because I and my Father are one; one in design, action, agreement, affection. See ch. xvii. 11, 21, 22; 1 Cor. iii. 8. and, in some copies, : Gal. iii. 28. The phrase is equivalent to that which occurs at the close of ver. 38." Newcome.

the word of God came, (and the scripture cannot be made 36 void1;) say ye of him, whom the Father hath set apart, and sent into the world, Thou blasphemest:' because I 37 said, I am the son of God?' If I do not the works of my 38 Father, believe me not: but if I do them, though ye believe

not me, believe the works: that ye may know and believe 39 that the Father is in me, and I in him +." Upon this they 40 sought again to apprehend him: but he escaped out of their hand; and departed again beyond Jordan, to the place 41 where John at first baptized: and there he abode. And many resorted to him, and said, "John did no miracle: but 42 all things which John spake of this man were true." And many believed in him there.

CH. XI. Now a certain man was sick, named Lazarus, of Be2 thany, the town of Mary and of her sister Martha. (Now it was the same Mary that anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus 3 was sick.) His sisters therefore sent to Jesus, saying, “Mas4 ter, behold, he whom thou lovest is sick." And when Jesus

3

heard it, he said, "This sickness is not unto death: but for the glory of God, that the Son of God may be glorified 5 by it." (Now Jesus loved Martha, and her sister, and La6 zarus.) When he heard therefore that Lazarus was sick, 7 he still abode two days in the place where he was. Then afterward he saith to his disciples, "Let us go again into 8 Judea." His disciples say unto him, "Master, but now 1 Or, set aside; or, disallowed, N.m. * Gr. sanctified. 3 Or, Nevertheless, when he heard, &c. See ch. xviii. 40; vi. 19, 53, 62. Sn.

"If the psalmist, or the law, or the scripture, called those gods who were prophets, or magistrates, or both; (and every assertion of the scripture is true, and therefore such are justly styled gods ;) do I blaspheme in calling God my Father, and therefore myself the Son of God, when the Father hath consecrated me to the office of prophet and Christ, and delegated me to assume this character among mankind?" Newcome.

+ That the Father is in me, and I in him.] “ And I in the Father." Mss. "Compare ch. xiv. 10,11; where this union is said to consist in speaking the words, and doing the works, of the Father." Newcome.