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LIBRARY 
 
 OF THE THEOLOGICAL SEMINARY 
 
 
 PRINCETON, N. J. 
 
 
 PRESENTED BY 
 
 Mr, 
 
 ► Ho el Lawrence McQueen 
 
 
 DjT'mo«...0.^ \^ 3 
 
 
 Section. • wl.. \ \ O 
 
 4 
 
THE GOSPEL OF ST. JOHN. 
 
! 
 
 THE GOSPEL OF ST. JOHN; 
 
 A VERBATIM TRANSLATION FROM 
 THE VATICAN MS. 
 
 ce'litl) \\}t |jlx)tabk 0;irl:rtian,s of Wn ^inaitir nntr grsir 31l^.t 
 
 BY 
 
 R A. PALEY, M.A., LL.D., 
 
 EDITOR OF " THE CRBEK TRAGIC POETS," ETC., ETC. 
 
 LONDON : 
 
 SWAN SONNENSCHEIN, LOWREY & CO., 
 
 PATERNOSTER SQUARE. 
 1887. 
 
Printed by Hazell, Watson, & Viney, Ld., London and Aylesbury. 
 
PREFACE. 
 
 THIS work is an entirely new and literal 
 translation of the Fourth Gospel from 
 the text of the Vatican MS. alone, which is 
 believed to have been written not later than 
 the age of Eusebius, i.e., early in the fourth 
 century.* 
 
 All the noteworthy variations (which in this 
 Gospel are not very numerous) in the famous 
 " Sinaitic " and the equally celebrated " Beza " 
 MSS., the former probably contemporary, the 
 latter of a date perhaps somewhat later, yet 
 
 * " Nee quicquam inventum iri puto quod obstet, quin 
 Vaticanum codicem pariter atque Sinaiticum cirea Eusebii 
 aetatem scriptum esse arbitremur." — Tischendorf, Prolego- 
 mena, p. xxxi., ed. Lips., 1867, 410. 
 
 b 
 
vi PREFA CE. 
 
 closely representing the text of the second 
 or third century,* have been added in the 
 brief commentary ; smaller discrepancies, in- 
 teresting only to the verbal critic, being 
 purposely omitted. 
 
 It is true that the text of this " supremely 
 excellent " Vatican MS. has been generally 
 followed in the Revised Version. But other 
 readings are there admitted, and the brief 
 references given at the foot of each page, — 
 " many ancient authorities read " so-and-so, — 
 leave it open as to what MSS. are meant. 
 The Revised Version, like the Authorised, is 
 " eclectic," and not compiled from one uniform 
 primitive source, as this claims to be. Per- 
 haps, therefore, a new and strictly independent 
 version of this Vatican text may be found to 
 be not without interest. The few and brief 
 comments added are suggestions for thought, 
 not written in the spirit of cavil. A Greek 
 scholar, dealing with this as he would with 
 
 * Scrivener, Introduction, p. Ixiv., ed. 1864, Cambridge 
 
PREFA CE. vii 
 
 any other ancient document, especially if he is 
 uninfluenced by any motive except the pursuit 
 of truth, has more freedom than the trained 
 theologian, who naturally treats with reserve 
 what he is in a manner bound to regard as 
 an infallible record. From the orthodox 
 point of view Canon Westcott's well-known 
 edition of this Gospel, with its ample com- 
 mentary, will satisfy every theological student. 
 It was not his object to* raise difficulties in the 
 narrative, or to call in question any statement, 
 or to point out the parallels, often extremely 
 striking, in heathen mythology, or to say a 
 word about sun-worship or fish-worship, and 
 the portents connected with them. This is 
 forbidden ground. No one expects to hear 
 from the pulpit, no one ever reads in a 
 theological treatise, of extending the science 
 of comparative mythology so as to include 
 the kindred beliefs of the traditional theology. 
 For myself, I have long been very much 
 struck with, and I have learned heartily to 
 despise, that sitppressio veri which is but too 
 
viii PRE FA CE. 
 
 characteristic of professed orthodoxy. The 
 assumption that the record before you is in 
 some special way exempted from error or 
 mistake in language and fact, is evidently 
 fatal to any fair dealing with the narrative, 
 or to any reasonable criticism of alleged 
 wonders and portents. Every ancient history 
 must speak for itself, and must be received 
 and interpreted according to the knowledge 
 of any given age. In the few notes and 
 explanations I have offered in connexion with 
 ancient and widely-spread superstitions, I have 
 attended only to context and the mind and 
 style of the writer, regarding " doctrine," 
 properly so called, as the province of others. 
 I do not think anything I have said need 
 ause offence to any fair and honest mind. 
 
 A large part of Dr. Westcott's work is taken 
 up with corrections of the Authorised Version, 
 which he gives as his text. It has long been 
 acknowledged that, as a translation, this ver- 
 sion is not trustworthy, nor is the " textus 
 receptus " (R. Stephen's, 1550) of the Greek of 
 
PREFA CE. ix 
 
 any high value, seeing that in about a thousand 
 passages of this Gospel alone it is at variance 
 with the three ancient copies which, according 
 to Dr. Westcott, are the sole authorities for the 
 text of the second and third centuries.* Those 
 who are so timid about " new views " are 
 bound to remember that for nearly three cen- 
 turies the clergy have been teaching, and the 
 public have been learning, from a translation 
 replete with mistakes, false readings, and in- 
 correct renderings. Many, in their unreasoning 
 " bibliolatry," have worshipped an idol: it is 
 time to be wiser. 
 
 A good translation should not be behind 
 the thought, or idiom, or comparative usages 
 of the time in which it is made. It is in this 
 respect that I have felt the greatest difficulty ; 
 and, though I have been unsparing of pains and 
 trouble, I am conscious that many renderings 
 are far from satisfactory. It is impossible 
 
 * This excludes the Alexandrine MS. of perhaps equal 
 antiquity, but believed to embody a recension which was the 
 source and origin of the readings of the later MSS. generally. 
 
PREFA CE. 
 
 always to observe the mean between the Hteral 
 sense of a word, and the force evidently in- 
 tended to be conveyed by it. Very often the 
 English idiom has no exact equivalent, the cus- 
 toms referred to are not our customs,* the 
 tone of thought is wholly different, even 
 the Greek more " crabbed " in style and 
 irregular in syntax than the ordinary classical 
 models. "All endeavours to translate into 
 another tongue must fall short of their aim, 
 when the obligation is imposed of producing a 
 version that shall be alike literal and idiomatic, 
 faithful to each thought of the original, and yet, 
 in the expression of it, harmonious and free."t 
 The " Revised Version," as its name implies, 
 is' not a new translation ; it is an old and not 
 
 * For example, the word \i.vpov, rendered "ointment" in 
 xii. 3, I have translated, less literally but nearer to the mean- 
 ing, " fragrant essence." The rhetorical antithesis of" hating 
 life" (xii. 25) seems, to an English reader, immoral, and an 
 incentive to suicide, whereas the contrast meant must be that 
 of being too fond of life, and of being indifferent to its plea- 
 sures. So perhaps xv. 23 really means, " he that is iiidiffer- 
 ent to me," etc. This mitst be the sense in Luke xiv. 26. 
 
 t Preface to " Revised Version." 
 
PREFA CE. xi 
 
 very accurate one corrected. But it retains, as 
 far as was possible, and from the best motives, 
 the quaintness of a past generation, and not a 
 few renderings which, if they cannot be called 
 wrong, might assuredly have been better. 
 Hence it seems desirable to present the very 
 text of the Greek that we can prove to have 
 been accepted as genuine in the third century, 
 in an English version as close as is consistent 
 with differences of idiom, as clear as the 
 observance of context, emphasis, order of 
 words, and logical connexion can make it, 
 without undue licence, and as plain and simple 
 and modern in style as the subject-matter, 
 sometimes very obscure, will allow. 
 
 The English reader must be apprised that 
 some difference in the rendering (occasionally 
 even of the same word) does not, in com- 
 parison with the received version, necessarily 
 imply a corresponding difference in the Vatican 
 text, which has been closely and faithfully 
 followed throughout. 
 
 Those words (chiefly the pronouns) which 
 
xii PREFA CE. 
 
 seem to have empJiasis are printed in italics ; 
 those which, to meet the difference of our 
 idiom, are inserted, and not in the Greek, are 
 inclosed in brackets, e.g. " (Good) woman " for 
 " woman." Very many passages are obscure, 
 or convey a false impression to English 
 readers,* where a too rigid rule is observed in 
 invariably giving the closest rendering of a 
 Greek word by an English word. This is the 
 principle on which the Latin versions were 
 constructed, — a mere mechanical word-change. 
 
 No special pains have been taken to give 
 the same English always for a particular word. 
 On the contrary, occasional variations have 
 been made in consideration of context. But 
 "Master" is everywhere substituted for "Lord." 
 
 The present translation, as well as the 
 notes, are offered for free criticism, as at least 
 the thoughtful production of one whose whole 
 life has been devoted to the study of Greek. 
 
 * In XV. 3, Kadapoi is not "clean," but "clear," as a 
 trimmed vine. "He purgeth it" (A.V.), taken from the 
 Vulgate, is still worse. 
 
I. 
 
 I T N the beginning was the Logos,* and 
 J- the Logos was in relation to God, and 
 the Logos was God.f 
 
 2. It was he who at the first:}: stood in 
 relation to God. 
 
 * Literally, " at first (or, at the beginning- of all things) the 
 Logos was in existence." This term, which is quite untrans- 
 latable, was introduced, apparently from the Persian theology, 
 by the Alexandrine school of Philo and the neo-Platonists, to 
 express the creative and intelligent action of the Divine Being 
 before the creation of the worlds ; or, in other words, God 
 manifested in his works : the writer now identifies the Logos 
 with the manifestation of God in the Christ, or Messiah. The 
 usual translation, "the Word was with God" (from the 
 Latin Vulgate), conveys no clearly intelligible idea. That the 
 Logos was regarded in some mysterious way as a person 
 rather than a principle (mind or reason), is agreed by the 
 learned. 
 
 t That is, perhaps, "not only (as some maintain) stood in 
 relation to God, but actually was God." If, therefore, the 
 Christ is the Logos, this gives his claim to be Divine. 
 
 \ Contrasted with the later manifestation in Christ. See on 
 viii. 24. 
 
 I 
 
2 ST. JOHN'S GOSPEL. [chap. i. 
 
 3. All things were made through him, and 
 without him was made not a single thing that 
 has been made. 
 
 4. In him was life,* and the life was the 
 light, 
 
 5. And the light illuminates in the dark, 
 and the darkness overtook it not.f 
 
 6. There came into the world J a man sent 
 forth from God ; (and) his name (was) John. 
 
 7. This (messenger) came for witness, § that 
 he might bear witness about the light, that all 
 might believe throug^h him. 
 
 * The Sinaitic and Beza give, " in him is hfe, and the life 
 was the light of men." A reading of great authority in this 
 difficult passage was to place the stop after " not a single 
 thing," and commence a new sentence, "That which has 
 been made was (or is) life in him." But again, this is hardly, 
 if at all, intelligible. 
 
 t In a country and neighbourhood in which sun worship 
 was the ancient religion, not a few terms and even ideas may 
 well be supposed to have passed into Christianity from the 
 solar cult (see on ver. 51). Here, as in i John ii., light and 
 darkness are represented as in conflict. For the old-world 
 belief was, that the dragon of darkness pursued the sun to 
 devour it. The common version, " The darkness compre- 
 hended (apprehended, R.V.) it not," appears to have been 
 received from the Vulgate. 
 
 X Literally, "there was born." 
 
 § This special and primary object of his coming is explained 
 in the next clause, and in ver. 8. 
 
VER. 3— 14-] ST. yOHN'S GOSPEL. 3 
 
 8. He was not the light, but (was sent) that 
 he might bear witness about that Hght. 
 
 9. That was the real light which lights every 
 man coming into the world. 
 
 10. He was in the world, and the world was 
 made through him, and (yet) the world knew 
 him not.* 
 
 11. He came into (created) things that were 
 his own, and those who were his own received 
 him not.f 
 
 12. But as many as did receive him, to them 
 he gave the privilege to become children of 
 God, (even) to those who believe in his 
 name. 
 
 13. Who were begotten not of human 
 parents nor of the will % of the flesh, but 
 from God. 
 
 14. And the Logos became flesh and made 
 his abode § among us, — and we beheld his 
 
 * That is, the world did not know the real light (the Logos) 
 was the Christ. 
 
 t Literally, " took him not from (the sender)." 
 
 J Wish or desire seems to be meant. The Sinaitic and 
 Beza read, " not of blood (bloods), nor of the will of the flesh, 
 nor of the will of a man." 
 
 § Literally, " his tent," or temporary dwelling. 
 
4 ST. JOHN'S GOSPEL. [chap. i. 
 
 glory, a glory as of an only-begotten * from the 
 Father, — full of (the) grace of truth,t 
 
 15. (John bears witness about him, and cries 
 aloud saying, This was he who said, J He that 
 comes after me is now before me,§ because he 
 was first in regard to me,) 
 
 16. Inasmuch as out of his fulness we all 
 received, and grace for grace, 
 
 17. Because the law was given through 
 Moses ; (but) that grace and that truth came 
 through Jesus Christ. 
 
 18. God (himself) no one has ever yet 
 seen ; the only-begotten God, who is in the 
 
 * Modern research has proved that this term was familiar in 
 the ancient solar cult and vocabular}^ One meaning is, " only 
 son ; " another is, " born of one parent only," i.e., not by the 
 usual relation of both sexes. This may explain the addition, 
 " from a father." 
 
 t The MSS. Sin. and Bez. give "grace and truth," 
 and in the latter "full" agrees with "glory," not with 
 Logos. 
 
 X The Beza has, "This is he of whom I say," etc.; the 
 Sinaitic, " This was he who comes behind me, who has become 
 before me," etc. This verse (15) must be taken as a paren- 
 thesis. 
 
 § Literally, "has become before (in front of) me because 
 he had pre-existence of me." The words seem to refer to the 
 sun and his forerunner, and their change of position. 
 
VERS. 15—23.] ST. JOHN'S GOSPEL. 5 
 
 bosom of the Father, he it is that declared 
 him.* 
 
 19. And this is the witness of John, when 
 the Jews sent to him from Jerusalem priests 
 and Levites to ask him. Who art thou ? 
 
 20. And he confessed and denied not, and 
 confessed, t / am not the Christ. 
 
 21. And they asked him, What then (art) 
 thou ? Art thou Elias ? And he said, No. Art 
 thou the prophet ? J And he answered. No. 
 
 22. They said therefore to him, W^ho art 
 thou ? that we may give a reply to those who 
 sent us. What dost thou say of thyself ? 
 
 23. Said he, I am the voice of one crying 
 aloud in the wilderness. Make straight the way 
 of the Lord, as said Esaias the prophet. 
 
 * Literally, " explained him," The Sinaitic as well as the 
 Vat. has " the only-begotten God " (the Beza is wanting here), 
 but there can be little doubt it is an error of transcription. 
 Dr. Westcott's version is arbitrary, "one who is God 
 only-begotten." The true reading must either be, " the only- 
 begotten Son " (the abbreviations of the words being closely 
 alike, va and Qa), or, " the only-begotten," without further 
 addition. 
 
 t Apparently either this verb or the first clause of the verse 
 is an interpolation. Perhaps, Kdl oIk ijpvfjaaTo, oKX wixuXoyrjo-fv. 
 
 J Viz., Esaiah, who is so called in 2;^. 
 
6 ST. yOHX'S GOSPEL. [chap. i. 
 
 24. And there had been sent forth (some) 
 from the Pharisees,* 
 
 25. And they questioned him and said to 
 him, Then why do you baptise, if you are not 
 the Christ nor Elias nor the prophet ? 
 
 26. John answered them and said, I baptise 
 in water ; in the midst of you stands (one) 
 whom you know not, 
 
 27. Who is coming after me, of whom /am 
 not worthy to untie the thong of his shoe.t 
 
 28. These things took place in Bethany on 
 the other side of the Jordan, where John was, 
 baptising. 
 
 29. On the morrow he sees Jesus coming 
 to him, and says, See (here is) the Lamb 
 of God who takes away ;|; the sin of the 
 world. 
 
 ^o. This is he about whom I said, Behind 
 me is coming a man who has been before 
 
 * Or, " and they had been sent from among the Pharisees." 
 t Literally, perhaps, " to whom /am not equal (in value or 
 
 merit) that I should untie," i.e., " or even a fit person to untie," 
 
 and thus perform a menial office for. For a'^tos Mark i. 7 has 
 
 iKavos. 
 
 % Or, " takes (on himself) and bears," etc. An allusion to 
 
 the Paschal Lamb. 
 
VERS. 24— j8.] ST. yOHX'S GOSPEL. 7 
 
 me, in that he was in being first in regard 
 to me.* 
 
 31. And I knew him not, but that he might 
 be manifested to Israel, for this I came, 
 baptising in water. 
 
 32. And John bare witness, saying, I have 
 myself seen f the Spirit coming down as a dove 
 out of the sky, and it remained on him, 
 
 33. And I knew him not ; but he who sent 
 me to baptise in water, he said to me, Upon 
 whomsoever you shall have seen the Spirit 
 coming down, and remaining on him, he it is 
 who baptises in the Holy Spirit. 
 
 34. And I have seen (it), and have borne 
 witness that this is the Son of God. 
 
 35. On the morrow again stood John and two 
 of his disciples, 
 
 36. And having fixed his eyes on Jesus 
 walking he says. See, (here is) the Lamb of 
 God. 
 
 37. And the two disciples heard him speak- 
 ing, and went along with Jesus. 
 
 38. But Jesus having turned and beheld them 
 
 * Viz., as the Log^os. 
 
 t " I have beheld" (R.V.). 
 
8 ST. JOHN'S GOSPEL. [chap. i. 
 
 coming with him, says to them, What seek ye ? 
 And they said to him. Rabbi, which means, 
 being interpreted, Teacher, where art thou 
 staying ? 
 
 39. He says to them. Come, and you shall 
 see. They came therefore and saw where 
 he was staying, and they remained with him 
 for that day : (the time) was about the tenth 
 hour. 
 
 40. It was Andrew, the brother of Simon 
 Peter, (who was) one of the two who heard 
 from John, and went with him. 
 
 41. This (disciple) finds first his own 
 brother Simon, and says to him. We have 
 found the Messiah, which is, being interpreted, 
 Anointed. 
 
 42. (And) he led him to Jesus, (and) Jesus 
 having fixed his eyes on him said. Thou art 
 Simon the son of John ; thou shalt be called 
 Cephas, which is explained Stone. 
 
 43. On the morrow he was minded to go out 
 into Galilee, and he finds Philip,* and Jesus 
 says to him. Come with me. 
 
 • Perhaps the writer meant, " already there." 
 
VERS. 39— 49-] ^^- JOHN'S GOSPEL. 
 
 44. Now Philip was from Bethsaida, from* 
 the city of Andrew and Peter. 
 
 45. Philip (then) finds Nathanael, and says 
 to him, Him of whom Moses wrote in the Law, 
 and the Prophets, we have found, — Jesus son of 
 Joseph, him of Nazareth. 
 
 46. And Nathanael said to him. Out of 
 Nazareth can there be anything good } Philip 
 says to him. Come and see. 
 
 47. (Now) Jesus had seen Nathanael coming 
 to him, and he says concerning him. See, (here 
 is) truly an Israelite in whom there is no 
 guile. 
 
 48. Says Nathanael to him. Whence have 
 you knowledge of me .-^ Jesus answered and 
 said to him. Before Philip called you, when you 
 were under the fig-tree, I saw you.f 
 
 49. Nathanael answered him. Rabbi, thou 
 art the Son of God, thou art King of Israel. % 
 
 * Lit., "out of." 
 
 t These words seem capable of signifying " even before you 
 were born." There is, perhaps, the same symbolism in the 
 "fig-leaf" of Gen. iii. 7, viz., the ripe fruit concealed under 
 the leaf. 
 
 % Roth terms mean, " Thou art indeed the promised 
 Messiah." 
 
10 ST. JOHN'S GOSPEL. [chap. i. 
 
 50. Jesus answered and said to him, For that 
 I said to you that I saw you underneath* the 
 fig-tree, do you believe ? You shall see greater 
 things than these. 
 
 51. And he says to him, Verily, verily, I say 
 to you, ye shall see the heaven opened and the 
 angels of God going up and coming down 
 upon the Son of man.f 
 
 * Lit., "concealed beneath." 
 
 t This extraordinary prophecy seems to have in regard 
 Jacob's vision in Gen. xxviii. 12. One can hardly doubt that 
 in its origin this form of speech was solar. Compare iii 13, 14 ; 
 Rom. X. 6, 7 ; Eph. iv. 8-10. The current belief that Elias 
 (Elijah) would return bodily to earth is probably due to the 
 resemblance of the name to "HXtor, and the two have the 
 closest associations in the modern Greek Church. This obser- 
 vation applies to the narrative of the Transfiguration, which 
 is strongly tinted with solar imageiy (Luke ix. 29, etc.). 
 
II. 
 
 I. A ND on the third day a marriage took 
 I~\ place in Cana of GaHlee ; and the 
 mother of Jesus was there. 
 
 2. And Jesus also was invited and his dis- 
 ciples to the marriage (feast). 
 
 3. And when the wine had failed,* the 
 mother of Jesus says to him, They have no 
 wine. 
 
 4. And Jesus says to her, What (is that) 
 to me and to thee, (good) woman ? f My hour 
 has not yet come. 
 
 5. His mother says to the servers, Whatever 
 he may say to you, do. 
 
 * After "had failed" the Sinaitic adds six words, the 
 reading of which is corrupt and unintelligible. They are 
 marked in the MS. by inverted commas, as an addition. 
 
 t The common rendering, " Woman, what have I to do 
 with thee ? " and the inferences drawn from it by some, are 
 extremely doubtful. In our idiom, such an answer sounds 
 rude, churlish, and repulsive. Compare iv. 21. 
 
12 ST. yO/IA^'S GOSPEL. [chap. it. 
 
 6. Now there were there six stone water jugs, 
 placed there according to the Jews' custom of 
 purifying,* holding two or three firkins apiece. 
 
 7. Jesus says to them, Fill up the jugs with 
 water. And they filled them to the top. 
 
 8. Again "f he says to them. Draw out now, 
 and bring it to the president of the banquet. 
 And they brought it. 
 
 9. Now when the president had tasted the 
 water that had become wine, and knew not 
 whence it was, albeit the servers knew, who 
 had drawn the water ; he, the president of the 
 banquet, calls the bridegroom 
 
 10. And says to him, Every manlj: sets on 
 the good wine first, and when (the guests) have 
 drunk freely, § the weaker (sort): yoii have kept 
 x\\^. good wine till now.|| 
 
 11. This beginning of his signs did Jesus in 
 
 * Probably for washing or dipping- the hands before the 
 meal. 
 
 t " And he saith unto them " (R.V.), which is more literal. 
 
 \ In our idiom, " men generally." 
 
 § Literally, "have become tipsy." 
 
 li The quantity of wine (and ^fi^^ wine) made, between sixty 
 and seventy gallons, after the wine at first provided had all 
 been consumed, is a difficulty that may be left to " total 
 
VERS. 6—16.] ST. yOH^X'S GOSPEL. 13 
 
 Cana of Galilee, and manifested his glory,* and 
 his disciples believed on him. 
 
 12. After this he went down to Capharnaum, 
 himself and his mother and his disciples ; and 
 there they stayed for not many days, 
 
 13. And the Passover of the Jews was near, 
 and Jesus went up to Jerusalem, 
 
 i4.t And found in the temple those who 
 were selling oxen and sheep and doves, and 
 the money-changers sitting (at their tables). 
 
 i5.t And having made a scourge of cords he 
 cast them all out of the temple, both the sheep 
 and the oxen,| and poured out the small coins 
 of the money-changers, and overturned their 
 tables, 
 
 16. And to those who were selling the doves 
 
 abstainers " to explain. Dr. Westcott thinks " draw out 
 now " may mean " from the well," and not from the jugs, and 
 that the water was changed into wine " by its destination for 
 use at the feast." 
 
 * This obscure phrase seems to mean, " made it plain that 
 he would gain the credit and the reputation of being the 
 Messiah." See on ii. 23. 
 
 f A slight variant in the Sinaitic indicates a more ancient 
 reading, "And having found ... he made," etc. 
 
 X The Sinaitic reads, " He cast out of the Temple the sheep 
 and the oxen." 
 
14 ST. yOHN'S GOSPEL. [chap. ii. 
 
 he said, Take these things hence ; make not 
 the house of my Father a house of merchandise. 
 
 17. (Then) remembered his disciples that it 
 is written, The zeal of thy house will devour 
 me.* 
 
 18. The Jews therefore answered and said to 
 him, What sign dost thou show us, in that thou 
 doest these things ?t 
 
 19. Jesus answered and said to them, De- 
 molish this temple and in three days I will 
 raise it up. 
 
 20. The Jews therefore said. In forty-six 
 years was this temple built, and wilt thou in 
 three days raise it up ? 
 
 21. But he was speaking about the temple 
 of his body. 
 
 22. When therefore he had been raised from 
 the dead, his disciples remembered that he had 
 been saying this, and they had faith in the 
 
 * Psalm Ixix. 9. Perhaps KaTafpdyerai is future, after the 
 analogy of i'bofiai. 
 
 t " What sign shewest thou unto us, seeing that thou doest 
 these things" (Auth. and Rev. Vers.). This is hardly intel- 
 ligible. We should expect, " that thou doest these things 
 from God^'" and ck 6v (« GeoC) may have dropped out. 
 Compare v. 36. 
 
VERS. 17—25.] ST. yOHX'S GOSPEL. 15 
 
 scripture and in the word which Jesus had 
 spoken. 
 
 23. And when he was in Jerusalem at the 
 Passover, the (Jewish) feast, many beheved in 
 his name, beholding there * the signs which he 
 was doing. 
 
 24. But Jesus himself was not for entrusting 
 himself to them, through his own knowledge of 
 them all, 
 
 25. And because he needed not that any one 
 should give testimony about the man [for he 
 himself knew what was in the man.t] 
 
 * The Greek may also mean, " seeing his signs." 
 t An exceedingly obscure passage, on which much has been 
 said and written. Perhaps it is corrupt, or interpolated, or 
 both. The words equally well mean, " through all knowing 
 him," which would mean, that his career had become noto- 
 rious even in Jerusalem, and he might have been arrested. 
 That " the man " means " man " in the general or abstract 
 sense, is very difficult to believe. The last clause, which is 
 supposed to express the prescience of Christ, may perhaps 
 have been added, and the original /?iay have been ku.\ ov xpf^av 
 (J)(ov Iva Tis napTvpr](TT] TTfpt avToii, " because all knew him, and 
 they needed no one to give testimony about him." 
 
I. XTOWth 
 
 INI — Ni 
 
 III. 
 
 there was a man of the Pharisees, 
 icodemus (was) his name, — a 
 ruler of the Jews. 
 
 2. This man came to him by night and said 
 to him. Rabbi, we know that thou hast come 
 from God (as) a teacher ; for * no one can do 
 these signs which thou doest unless God is 
 with him. 
 
 3. Jesus answered and said to him, Verily, 
 verily I say unto you, unless one shall have 
 been born anew,f he cannot see the kingdom 
 of God. 
 
 * The Sinaitic reads, " and (that) no one," etc. 
 
 t Or, "from above." The context, i.e., the explanation of 
 Christ in vers. 7, 8, and the use of the word in ver. 31, 
 seem to indicate this latter meaning, while it is clear that 
 Nicodemus took it in the former. The stupidity or unspiritual 
 mind of the Pharisee is perhaps shown by his question. The 
 notion of life {■^vxrj) being breath {nueviia) was a widely 
 
VERS. 1—9.] ST. JOHN'S GOSPEL. 17 
 
 4. Says Nicodemus to him, how can a man 
 be dorn when he is old ? Can he enter into 
 his mother's womb a second time and be born ? 
 
 5. Jesus answered, Verily, verily I say unto 
 you, Unless one be born of water and 
 spirit he cannot enter into * the kingdom of 
 God. 
 
 6. That which has been born from the jflesh 
 is flesh, and that which has been born from the 
 Spirit is spirit. 
 
 7. Marvel not that I said to you. Ye have to 
 be born anew. 
 
 8. The windf blows where it chooses, and 
 you hear its voice, but you know not whence 
 it comes and where it goes. So is every one 
 who has been born from the Spirit.]; 
 
 9. Nicodemus answered and said to him, 
 How can these things be ? 
 
 prevaleiyt belief. The being born of " water and air'' (ver. 5) 
 penhaps has a physical allusion to natural, as well as to the 
 deeper meaning of the supernatural life. 
 
 * The Sinaitic reads, " He cannot see the kingdom of the 
 heavens." 
 
 f Literally, the air or breeze. 
 
 X " The believer shows by deed and word tliat an invisible 
 influence has moved and inspired him." — Dr. VVestcott. 
 
 2 
 
i8 ST. JOHN'S GOSPEL. [chap. hi. 
 
 10. Jesus answered and said to him, Art 
 thou the teacher of Israel, and not aware of 
 these things ? 
 
 11. Verily, verily, I say unto you, That what 
 we know,* we speak, and what we have seen 
 we bear witness to, and our witness ye receive 
 not. 
 
 12. If I told you things that happen on 
 earth, t and ye believe not, how, if I shall 
 have told you of things in heaven, will ye 
 believe ? 
 
 13. And no one has gone up to the heaven 
 unless he who came down out of the heaven, J 
 (even) the Son of Man. 
 
 14. And as Moses raised on high the ser- 
 pent § in the wilderness, so must the Son of 
 Man be raised on high, 
 
 * That is, Christ and his followers, perhaps including the 
 evangelist (Dr. Westcott). The "we" is certainly a difficulty. 
 
 f As the invisible action of the wind. 
 
 % See the note on i. 52. 
 
 § See viii. 28. The serpent (one of the many symbols of 
 the productive power) was associated with healing, as it is 
 represented twined round the staff of Esculapius. The symbol, 
 as allowed by Moses, was not as an idol, but a charm, or 
 fetish. The somewhat strained effort to find analogies or 
 types of the crucifixion in the Old Testament is striking. 
 
VERS. 10—20.] ST. y^OHN'S GOSPEL. 19 
 
 15. That every one who believes in him 
 may have hfe everlasting. 
 
 16. For God so loved the world that he gave 
 his Son, the Only-begotten,* that every one 
 who believes on him may not perish but have 
 life everlasting.t 
 
 1 7. For God sent not his Son into the world 
 to judge the world, but that the world may be 
 saved through him. 
 
 18. He that believes on him is not judged ; 
 he who believes not has been judged already 
 for that he has not believed on the name of 
 the Only-begotten Son of God. 
 
 19. And this judging J is because the light 
 has come into the world, and (yet) men loved 
 rather the darkness than the light, for their 
 works were evil. 
 
 20. For every one who continues in evil 
 
 * See on i. 14. "In the historical Molekh worship of the 
 Phoenicians an Only Son was regarded as the most acceptable 
 offering to heaven " (Robert Brown, junr., F.S.A,, " Eridanus," 
 p. 22). In mythology, many of the " solar heroes " were Onlynf 
 Sons, as Jason, Achilles, and others enumerated in a remark- 
 able passage, Horn. Od., xvi., 118. 
 
 t For the repetition see note on vi. 40. 
 
 X As in V. 22, etc., Kpiais may mean "separation" or 
 "distinction." 
 
20 ST. JOHN'S GOSPEL. [chap. hi. 
 
 deeds hates the light, and comes not to the 
 light, that his works may not be brought to 
 the proof. 
 
 21.* But he who does the truth comes to the 
 light, that his works may be made manifest (and 
 shown) to have been wrought in God. 
 
 2 2. After these (events) came Jesus and his 
 disciples into the land of Judaea, and there he 
 made a stay with them and baptised. 
 
 23. And there was John also, baptising at 
 .^non near Salim, because there were many 
 water-pools there, and (the people) came and 
 were baptised. 
 
 24. For John had not yet been cast into the 
 prison. 
 
 25. There arose therefore a questioning on 
 the part of the disciples of John with a Jew,t 
 about purifying. ;|l 
 
 26. And they came to John and said to him, 
 
 * The Sinaitic omits the first part of this verse. 
 
 t The Sin. has " with Jews." 
 
 X There can be no doubt that a material washing was with 
 the Jews, as well as with the early Greeks (see Iliad, i., 314), 
 a rite regarded as efficacious in cleansing from sin, while again 
 the commission of sin was held to be the cause of sickness 
 (see V. 14). This explains chap. x. 11. Baptism was not as 
 yet ordained as a Sacrament. 
 
VERS. 21—31.] ST. yOHN'S GOSPEL. 21 
 
 Rabbi, he who was with thee on the other side 
 of the Jordan, to whom thou hast borne witness, 
 behold, this man is baptising, and all are 
 coming to him. 
 
 27. John answered and said, A man cannot 
 receive anything unless it be given him out of 
 heaven. 
 
 28. Ye do yourselves bear me witness that 
 I said, / am not the Christ, but I have been 
 sent* on a mission in advance of him. 
 
 29. He that has the bride is the bridegroom, 
 but the friend of the bridegroom who stands 
 and hears him rejoices with joy because of 
 the bridegroom's voice. This joy therefore of 
 mine has been fulfilled : f 
 
 30. It is for him to go on growing, and for 
 me to be ever getting less.:}: 
 
 31. He who comes from above is above all ; 
 he that is of the earth is of the earth, § and 
 
 * Gr., " But that I have been sent," etc. 
 
 t The joy of the faithful subordinate at the presence of the 
 principal. 
 
 J Viz., in glory, renown, repute as Divine messengers. 
 Again the language seems solar. 
 
 § Our idiom is, " As he is of the earth, so he speaks of the 
 earth." 
 
22 ST. JOHN'S GOSPEL. [chap. ill. 
 
 of the earth he speaks ; he that comes out of 
 heaven is over all.* 
 
 32. What he has seen and heard, of that he 
 bears witness, and his witness no one receives. 
 
 2)2)' He who has received his witness sets his 
 seal (to this), that God is true. 
 
 34. For he whom God sent utters the say- 
 ings of God ; for he gives not by measure.f 
 
 35. The Father loves the Son and has given 
 all things in(to) his hand. 
 
 36. He that believes | on the Son has life 
 everlasting, but he who disobeys § the Son 
 shall not see life, but the wrath of God 
 remains on him. 
 
 * The Beza gives, " He that comes out of heaven bears wit- 
 ness of what he has seen and heard ; " the Sin., " Of him whom 
 he has seen," etc. 
 
 t The Beza reads, " For not by measure does God give his 
 Spirit ; " and the Sin. has the same with " does he give." 
 
 X The Beza gives, " That he who believes in the Son may 
 have," etc. ; but the particle " that " is marked with dots as a 
 doubtful reading. 
 
 § Or " distrusts." The Sin. gives, "has not life." 
 
IV. 
 
 I. T 1 THEN therefore the Master had be- 
 V V come aware that the Pharisees had 
 heard that Jesus was making and baptising 
 more disciples than John,* 
 
 2. (Albeit Jesus himself did not baptise, but 
 his disciples), 
 
 3. He gave up Judaea, and went off into 
 Galilee, 
 
 4. And he had to go through Samaria. 
 
 5. Accordingly he comes to a city of Samariaf 
 called Sychar, near the plot of ground which 
 Jacob had given to Joseph his son. 
 
 6. And it was there that Jacob's well was. 
 Jesus therefore, being tired from the journey, 
 
 •The Vatican text has, apparently by mere error, "And 
 John was (is) baptising." The fj, "than," is supphed by 
 Sin. and Bcz. 
 
 t The first clause of this verse is wanting in the Sinaitic, 
 the sense being left imperfect. 
 
24 ST. yOHN'S GOSPEL. [chap. iv. 
 
 sat down, just as he was, at the well ; (the 
 time) was about the sixth hour. 
 
 7. (Presently) there comes a woman from 
 Samaria to draw water. Jesus says to her, 
 Give me to drink. 
 
 8. For his disciples had gone off into the 
 city to buy victuals.* 
 
 9. The woman of Samaria therefore says to 
 him, How is it lha.t yozi, being a Jew, ask oi me 
 to drink, who am a woman of Samaria ? For 
 the Jews have no friendly dealings with the 
 Samaritans, f 
 
 10. Jesus answered and said to her. If thou 
 hadst known the free gift of God, and who it 
 is that says to thee, Give me to drink, thou 
 wouldest have asked of him, and he would 
 have given thee living water. 
 
 11. Says she to him, Master, you have no 
 bucket, and the well is deep ; whence then 
 have you this living water ? X 
 
 * " If they had been present they could have supplied the 
 want." — Dr. IVestcott. 
 
 t The Beza omits this sentence, together with the Sinaitic. 
 Probably it was an ancient gloss. 
 
 \ The woman understood " living " to mean fresh and spark- 
 ling from the spring, vivos latices. "This " (the) is omitted in B. 
 
VERS. ;— 20.] ST. yOHN'S GOSPEL. 25 
 
 12. Surely yotc are not greater than our 
 Father Jacob, who gave us the well, and him- 
 self drank from it, and his sons, and his 
 cattle. 
 
 13. Jesus answered and said to her. Every 
 one who drinks of this water shall thirst again. 
 
 14. But whosoever shall have drunk from the 
 water which I will give him shall not thirst for 
 all time, but the water which I will give him will 
 become in him a fountain of water springing up 
 into life everlasting. 
 
 15. Says the woman to him. Master, give 
 me this water, that I may not thirst, nor come 
 all the way to draw here. 
 
 16. He says to her. Go, call your husband, 
 and come here. 
 
 17. The woman answered and said to him, 
 I have no husband. Jesus says to her, You 
 said well, I have no husband, 
 
 18. For you had five husbands, and he 
 whom you have now is not your husband ; 
 this you have said truly. 
 
 19. Says the woman to him. Master, I per- 
 ceive that you are a prophet. 
 
 20. Our fathers worshipped on this mountain, 
 
26 ST. JOHN'S GOSPEL. [chap. iv. 
 
 2Lnd ye say that in Jerusalem is the place where 
 one ought to worship. 
 
 2 1. Jesus says to her, Believe me, woman, 
 that a time is coming when neither in this 
 mountain nor in Jerusalem shall ye worship 
 the Father. 
 
 2 2. Ve worship that which ye know not ; zae 
 worship that which we know, for that the (pro- 
 mised) salvation is from the Jews. 
 
 23. But the hour comes, and now is, when 
 the real worshippers shall worship the Father 
 in spirit and truth ; for the Father also seeks 
 such for his worshippers. 
 
 24. God (is) a spirit, and they that worship 
 him must worship in spirit and truth.* 
 
 25. Says the woman to him, I know that the 
 Messiah is coming, who is called Christ ; when 
 /ie shall have come, he will bring tidings of all 
 things to us. 
 
 26. Jesus says to her, I am he who is talking 
 to you.f 
 
 27. And at this came his disciples, and 
 wondered that he was conversing with a 
 
 * The Sinaitic has, " in a spirit of truth." 
 t Compare ix. ;^-/. 
 
VERS. 51— 35-] ST. JOHN'S GOSPEL. 27 
 
 woman. Yet no one said, What seekest thou ? 
 or, Why dost thou talk with her } 
 
 28. The woman therefore left her water-pot, 
 and went off into the city, and said to the 
 people, 
 
 29. Come (and) see a man who told me all that 
 (ever) I did ; can it be that this is the Christ ? 
 
 30. (Accordingly) they came forth from the 
 city and began to come to him. 
 
 3 1. In the meanwhile the disciples kept asking 
 him saying, Rabbi, eat. 
 
 32. But he said to them, I have meat to eat 
 which ye know not of 
 
 2,2,- The disciples therefore said to each 
 other, Can some one have brought him 
 (something) to eat ^ 
 
 34. Says Jesus to them, My meat is that I 
 should do the will of him who sent me, and 
 complete his work. 
 
 35. Do not ye say that there is yet a space 
 of four months, and the harvest is coming } 
 Behold, I say to you, Lift up your eyes and 
 observe how these tracts are white for harvest 
 already. 
 
 36. He who reaps receives pay, and gathers 
 
28 ^7. JOHN'S GOSPEL. [chap. iv. 
 
 fruit for life everlasting,* that he who sows may 
 rejoice together and he who reaps. 
 
 2,^. For in this (respect) the saying is true,t 
 that there is one who sows and another who 
 reaps. 
 
 38. I sent you to reap that which ye have 
 not laboured at ;J others have toiled, and ye 
 have entered into their toil. 
 
 39. And of that city many believed on him 
 of the Samaritans, through the report of the 
 woman who bare witness that he had told her 
 all that she had (ever) done. 
 
 40. The people of Samaria therefore^ came to 
 him (and) asked him to stay with them ; and 
 he stayed there two days. 
 
 41. And many more believed through his 
 word, 
 
 * That is, not for a temporary use. " Christ himself stands 
 as the Lord of the harvest, and not here as the sower" 
 {Dr. Westcott). The Beza here punctuates, ''Already the 
 reaper is getting pay." 
 
 t The Beza has, " For in this is the (or that) true saying ;" 
 and so the Sinaitic. 
 
 \ The Beza has, "'J have sent you to reap ; ye toiled not ; 
 others toiled," etc. 
 
 § The Beza and Sinaitic read, " when therefore they asked 
 him." 
 
VERS. 36— 47-] ST. yOHN'S GOSPEL. 29 
 
 42. And they said to the woman, No longer 
 do we beheve through your talk,* for we our- 
 selves have heard (him), and know that this is 
 truly the Saviour of the world. f 
 
 43. And after the two days he went out 
 thence into Galilee. 
 
 44. For Jesus himself bare witness \ that a 
 prophet has not honour in his own country. 
 
 45. When therefore he had come into 
 Galilee the Galilaeans received him, having seen 
 all that he had done in Jerusalem at the feast ; 
 for they had themselves also come to the 
 feast. 
 
 46. He came therefore again to Cana of 
 Galilee, where he had made the water wine. 
 And there was (there) a man of the king's § 
 court, whose son lay sick at Capharnaum. 
 
 47. This man having heard that Jesus had 
 come out of Judaea into Galilee, went off to him, 
 
 * The Beza and Sinaitic give " through your evidence," or 
 testimony. 
 
 t Meaning, perhaps, " The Messiah who will deliver the 
 Jews from the Roman yoke." See, however, the wider sense 
 in iii. 17. After " world " the Beza adds, " the Christ." 
 
 X That is, afforded a proof. 
 
 § Viz., Herod Antipas, tetrarch of Galilee, who was popularly 
 known as " King " {Dr. iresicoti). 
 
30 ST. JOHN'S GOSPEL. [chap. iv. 
 
 and besought him to come down* and heal his 
 son, for he was about to die. 
 
 48. Jesus therefore said to him, Unless ye 
 have seen signs and portents, ye will not believe. 
 
 49. The courtier says to him, Master, come 
 down before my child dies. 
 
 50. Says Jesus to him, Go thy way, thy son 
 lives. The man believed the word that Jesus 
 had said to him, and went his way. 
 
 51. And as he was now going down (home), 
 his servants met him, saying that his boy was 
 alive. 
 
 52. He inquired of them therefore the hour 
 at which he had taken a turn for the better. 
 They said to him accordingly, Yesterday at the 
 seventh hour the fever left him. 
 
 53. The father therefore knew that it was 
 at that hour in which Jesus had said to him. 
 Thy son lives. And he himself believed, and 
 his whole household. 
 
 54. Now this is again the second sign that 
 Jesus did after he had come out of Judaea into 
 Galilee. 
 
 * Viz., to Capharnaum, to which there is a descent from th-e 
 high land of Cana. 
 
V. 
 
 I A FTER these (events) there was a 
 l\ feast* of the Jews, and Jesus went 
 up to Jerusalem. 
 
 2. Now there is at Jerusalem by the sheep- 
 (gate) a plunging-bath which is called in 
 Hebrew Bethsaida,t having five porches. 
 
 3. In these there were lying a number of the 
 sick, blind, lame, shrivelled.:]: 
 
 4. And there was a certain man there who 
 for thirty-eight years had been in his infirmity. 
 
 6. Jesus having seen this man lying, and 
 being aware that he had now been (infirm) for 
 
 * The Sinaitic reads " the feast." 
 
 t " Belzetha" the Beza, " Bethzatha " the Sinaitic, which 
 has the remarkable reading, " There is at Jerusalem a bath for 
 sheep," />.,a place used for sheep washing {probatica piscina, 
 Vulgate). The spot has not been identified by modern research; 
 it would seem to have been an intermittent spring, which they 
 described as " troubled." 
 
 % The Beza adds, "paralytic, waiting for the movement of 
 the water." 
 
2,2 ST. JOHN'S GOSPEL. [chap. v. 
 
 a long time, says to him, Do you wish to be 
 cured ? 
 
 7. The sick man answered him. Master, I 
 have not (by me) a man, that, when the water 
 is troubled, he may put me into the plunging- 
 bath ; but while / am coming, another before 
 me goes down (into it). 
 
 8. Jesus says to him, Arise, take up thy 
 pallet, and walk. 
 
 9. And immediately the man was cured,* 
 and took up his bed and walked. 
 
 10. Now it was the Sabbath on that day. 
 The Jews therefore said to him who had been 
 healed. It is the Sabbath, and it is not lawful 
 for you to take up (and carry) your pallet. 
 
 11. But he answered them. He who made 
 me well, it was he that said to me. Take up 
 your pallet and walk. 
 
 12. They asked him. Who is the man that 
 said to you. Take up your pallet and walk '^. 
 
 13. But he who had been healed t knew not 
 
 * The Beza gives, " And the man was cured (became sound), 
 and getting up he took up his pallet and walked ; and it was 
 (the) Sabbath." The Sinaitic, " The man became sound and 
 got up and took up his pallet," etc. 
 
 t The Beza gives, "the infirm man knew not." 
 
VERS. 7—18.] ST. yOHN'S GOSPEL. t^t, 
 
 who it was ; for Jesus had got away from the 
 crowd that was on the spot.* 
 
 14. After these things Jesus finds him in the 
 Temple ; and he said to him, Behold, thou 
 hast been cured ; sin no more, lest something 
 worse should happen to thee.f 
 
 15. The man went away and brought word 
 to the Jews that it was Jesus who had made 
 him well. 
 
 16. And it was on account of this (act) that 
 the Jews persecuted:]: Jesus, because he had 
 been doing these things on the Sabbath. 
 
 1 7. But he answered them, As my Father 
 has been working till now, so I also continue 
 (his) work.§ 
 
 18. For this cause therefore the Jews sought 
 still more to put him to death, because he 
 was not only loosening (the obligation of) the 
 
 * Or, "there being a crowd." The Sin. reads, "in the midst." 
 
 t Between the commission of sin and the infliction of disease 
 there was inseparable connection in the Jewish mind. Hence 
 to say, " Thy sins are forgiven," was tantamount to saying, 
 " Thy malady is cured." 
 
 X Or simply, "went in pursuit of," viz., to arrest him. 
 
 §"My Father worketh even until now ("hitherto," A.V.), 
 and I work " (R.V.). The above seems nearer our idiom. 
 
34 
 
 ST. JOHN'S GOSPEL. [chap. v. 
 
 Sabbath, but was also saying that God was 
 his own Father, (thus) making himself equa 
 to God.* 
 
 19. He answered therefore and said to them. 
 Verily, verily I say unto you, the Son t can 
 do nothing of himself, unless he beholds 
 the Father doing something ; % for whatever 
 things he may do, these things the Son also 
 does in like manner. 
 
 20. For the Father loves the Son, and 
 shews him all things which he himself does ; 
 and greater works than these will he shew 
 him, that ye may marvel. § 
 
 21. For as the Father raises the dead and 
 quickens them, so also the Son quickens whom 
 he wills. 
 
 2 2 . For not even the Father ^ judges any one, 
 
 * Compare x. 2,3- t The Beza adds, " of man." 
 
 X Initiating, as it were, some work, which the Son, having 
 the same will with the Father, carries out. The words may 
 be taken as a denial of the charge, loov aeavTov ttouIs. In 
 the patriarchal family, the dutiful and trusted son follows and 
 aids the action of the father, without claiming to be one with 
 him except in will. 
 
 § That wonder, and in consequence belief, may be excited 
 in you, who now question my authority {Dr. Wesfcoti). 
 
 ^ That is, though invested with supreme authority. 
 
VERS. 19—25.] ST. yOHN'S GOSPEL. 35 
 
 but the judging he has given entirely to the 
 Son, 
 
 23. That all may honour the Son even as 
 they honour the Father. He that honours 
 not the Son does not honour the Father who 
 sent him. 
 
 24. Verily, verily I say unto you, that he 
 who hears my word and has faith in him who 
 sent me, has life everlasting, and comes not 
 into judgment, but has passed out of the death 
 into the life. 
 
 25. Verily, verily I say unto you, that the 
 hour is coming and now is when the dead shall 
 hear the voice of the Son of God, and those 
 who hear (it) shall live.* 
 
 * The Sin. reads, "and having heard shall live." Unless 
 "the dead" and "all who are in the tombs" (ver. 28) means 
 those who are morally and spiritually dead and buried in their 
 sins, these words must be taken to affirm the early return 
 of Christ, and the rousing of the (sleeping) dead by a loud 
 call (i Thess. iv. 16), or the equally inconceivable summons 
 of the notes of a trumpet, — a figure of speech borrowed from 
 the military phrase, the opQios vufios, or " rousing strain," but 
 taken literally rather than figuratively in i Cor. xv. 52, and 
 elsewhere. It is by a /ozid voice that Lazarus was recalled 
 to life, xi. 43. The same idea prevailed in invoking the spirits 
 of the dead, .^sch., Pers., 687 ; Virg,, ^n., iii., 67. 
 
36 ST. JOHN'S GOSPEL. [chap, v 
 
 26. For as the Father * has Hfe in himself, 
 so to the Son also he gave to have life in 
 himself, 
 
 27. And he gave him authority to hold 
 judgment, because he is Son of Man. 
 
 28. Marvel not at this, that (I said)t the 
 hour is coming in which all who are in the 
 tombs shall hear his voice, 
 
 29. And come forth ; those who have done 
 good into the resurrection of life, and those 
 who have practised the things that are evil into 
 the resurrection of judgment. 
 
 30. / can do nothing of myself; as I hear, 
 (so) I give judgment ; and this sentence of 
 mine is just, because I do not seek my own 
 will, but the will of him who sent me. 
 
 31. If I bear witness about myself, my 
 witness is not (accepted as) true. 
 
 32. There is another who bears witness 
 
 * The Beza has " the living Father." The Sinaitic reading 
 is peculiar, "As the Father has life in himself, and gave to 
 him judgment to exercise power." 
 
 j- " Fo the hour is coming (cometh),'' A. and R.V. But 
 the statement in ver. 25 is repeated, though with some variety 
 of expression. For "judgment" (Kpiais) see on iii. 19. 
 
VERS. 26—38.] ST. JOHN'S GOSPEL. t^j 
 
 about me, and I know * that the witness which 
 he bears about me is true. 
 
 2)2,' Ye have dispatched (messengers) to 
 John, and he has borne witness to the 
 truth. 
 
 34. But / do not take my testimony from 
 man ; but these things I say that you may 
 be saved. t 
 
 35. He was that torch that burns and gives 
 Hght, and ye were wilHng to exult for a season 
 in his Hght. 
 
 36. But I have a testimony greater than 
 John's ; for the works which the Father has 
 given me to complete, — (yea), the very works 
 that I do, — bear witness about me, that it is 
 the Father who has sent me. 
 
 2']' And the Father that sent me, he it is 
 that has borne witness about me, (though) as 
 yet ye have neither heard his voice nor seen 
 his form. 
 
 38. And his word ye have not abiding in 
 
 * The Beza and Sinaitic read, " and ye know." 
 
 1 1 do not appeal to John, but to him who sent me, in order 
 
 that even the unbelieving Jew may have a share in the coming 
 
 salvation. 
 
38 ST. JOHN'S GOSPEL. [chap. v. 
 
 you, because whom he sent, in him ye have 
 no faith. 
 
 39. Ye search the Scriptures, because ye 
 think ye have in them life everlasting ; and 
 (though) they are (the writings) that bear wit- 
 ness about me, 
 
 40. Yet * ye care not to come to me that ye 
 may have life.f 
 
 41. Glory from 77zen I receive not. 
 
 42. But well do I know that ^^ have not in 
 yourselves the love of God X 
 
 43. / have come in my Father's name, and 
 (yet) ye receive me not. If another should 
 come in his own name, him ye will receive. 
 
 44. How can ye have faith, when ye receive 
 glory from each other, and seek not that glory 
 that comes from the Only one }^ 
 
 45. Think not that /will accuse you to the 
 
 * Greek, " and ye will not," etc. Dr. Westcott says, " There 
 is a deep pathos in the simple co-ordination and . . .and." 
 But it hardly corresponds with our idiom. 
 
 t The Beza gives, " life everlasting." 
 
 t " The Jews had not the love of God, and their rejection of 
 Christ was the sign of the fatal defect " {Dr. Westcott). 
 
 § The Beza and Sinaitic give " from the only God," and so 
 R.V. 
 
VERS. 39-47.] ST. yOHiV'S GOSPEL. 39 
 
 Father ; there is (another) who accuses you to 
 the Father, (even) Moses, on whom ye have 
 put your hope. 
 
 46. For if ye had faith in Moses ye would 
 have faith in me ; for it was about me that he 
 wrote.* 
 
 47. But if ye believe not his writings, how 
 do ye believe t my sayings ? 
 
 * If Christ really said this, it was consistent with his plain 
 avowal that he was the Messiah, iv. 26. But everywhere in 
 the New Testament an effort is shown to make the Old Testa- 
 ment distinctly prophetic of (^hrist. It is not unlikely that, to 
 give weight and authority to an opinion so fondly cherished by 
 his followers, words were attributed to him which seem at 
 variance with his usual policy of concealment. 
 
 t The Baza gives, ' ' how should you (Sin. , shall you) believe, ' ' 
 etc. 
 
VI. 
 
 1. \ FTER these (events) Jesus went 
 l\. away to the other side of the Sea 
 
 of Galilee, that (called) Tiberias. 
 
 2. And a great crowd went with him, for 
 they had been watching* the signs which he 
 did on those that were sick. 
 
 3. And Jesus went upf into the mountain and 
 sat there with his disciples ; 
 
 4.' And the Passover, the feast of the Jews, 
 was nigh. 
 
 5. Jesus therefore having lifted up his eyes 
 and seen that a great crowd was coming to 
 him, says to Philip, Whence are we to buy 
 loaves, that these may eat ? 
 
 6. (Now this he said by way of trying him, 
 for he knew himself what he intended to do.) 
 
 * Observing, beholding, gazing at. " For they saw," Sin. 
 t The Sinaitic reads " went oif," with the Beza. 
 
VERS. I— 12.] S7: JOHN'S GOSPEL. 41 
 
 7. Philip answered him, Loaves costing two 
 hundred denars* are not enough for them, that 
 each may get a little. 
 
 8. Says one of the disciples to him, — 
 Andrew, the brother of Simon Peter, — 
 
 9. There is a lad here, who has five barley 
 loaves and two pieces of fish ;t but what are 
 these to so many ? 
 
 10. Said Jesus, Make the people recline. J 
 Now there was much grass§ in the place. The 
 men accordingly reclined, in number about five 
 thousand. 
 
 11. Jesus therefore took the loaves, and 
 having given thanks he distributed them to 
 those who were reposing, || likewise also of the 
 pieces of fish, as much as they would. 
 
 12. And when they were filled, he says to 
 
 * About as many francs. 
 
 t Or simply "fish," as expressed in Matthew and Mark. 
 See on xxi. 9. See Athena^us, ix., p. 385, E. 
 
 X The position assumed by Easterns, as by Greeks and 
 Romans, at meals ; — not "sitting," but lying back with the 
 head propped. 
 
 § Properly, herbage or pasturage for cattle. 
 
 II The Beza reads, "And gave thanks and gave (them) to 
 his disciples, and the disciples to those reposing (lying 
 back)." 
 
42 ST. yOJIA^'S GOSPEL. [chap. vi. 
 
 his disciples, Collect the broken portions that 
 are left over, that nothing may be lost. 
 
 13. Accordingly they collected them, and 
 filled twelve hampers* with the scraps from 
 the five barley loaves, which remained over 
 to those who had eaten. 
 
 14. The people therefore having seen what 
 signst he had done, began to say, This is truly 
 the prophet that was to come into the world. 
 
 15. Jesus therefore, being aware that they 
 were about to come and carry him off to make 
 him a king, retreated back again to the moun- 
 tain alone by himself.^ 
 
 16. Now when evening had come his dis- 
 ciples went down to the sea, 
 
 17. And entering a boat proceeded to the 
 other side of the sea to Capharnaum. And 
 dusk by this time had come on,§ and Jesus 
 had not yet come to them, 
 
 1 8. And the sea, as a great wind was blowing, 
 began to be stirred. 
 
 * Or " stout baskets " (Dr. Westcott). 
 t The Beza has " what sign," or, " the sign which," etc. 
 X The Beza adds, " and there prayed." 
 § The Sinaitic and Beza read, " and the dusk had over" 
 taken them, and," etc. 
 
VERS. 13—23.] ST. yOHN'S GOSPEL. 43 
 
 19. When therefore they had rowed some 
 twenty-five or thirty furlongs, they behold 
 Jesus walking on the sea,* and getting near 
 the boat, and they were afraid. 
 
 20. But he says to them. It is I, be not any 
 more afraid. 
 
 21. They were willing therefore to take him 
 into the boat, and straightway the boat was at 
 the land for which they were making. 
 
 22. On the morrow the crowd that stood on 
 the other side of the sea saw that no other 
 boat was there, but one only ;t and that Jesus 
 had not entered with his disciples into the boat, 
 but his disciples had gone off without him. J 
 
 23. But boats had come from Tiberias, near 
 the spot where they had eaten the bread after 
 the Master had blessed it. 
 
 24. When therefore the crowd saw that Jesus 
 
 * Of this miraculous power there are examples in mythology, 
 e.g., ApoU. Rhod., i., 182 ; Virg., Mn., vii., 810. 
 
 t The Sinaitic and Beza read, " except that one into which 
 the disciples of Jesus had embarked." 
 
 t The verb is omitted in the Sin., which continues thus : 
 " When therefore the boats had come up from Tiberias which 
 was near, where also they had ate the bread ; " the Beza, " Other 
 boats having- come from Tiberias near the place where," etc., 
 omitting "after the Master had blessed it." 
 
44 ST. JOHN'S GOSPEL. [chap. vi. 
 
 was not there, nor his disciples, they got into 
 the boats themselves* and came to Capharnaum 
 seeking Jesus. 
 
 25. And [not] having foundt him on the 
 other side of the sea, they said to him. Rabbi, 
 when camest thou here ? 
 
 26. Jesus answered them and said, Verily, 
 verily I say to you, Ye seek me,:}l not because 
 ye saw signs, § but because ye did eat of the 
 loaves and were filled. 
 
 27. Work not (at) the food that perishes, but 
 (at) the food that remains unto life everlasting, 
 which the Son of Man shall give you.|| For 
 him the Father did seal,^ (even) God. 
 
 28. They said therefore to him. What must 
 we do that we may work the works of God ?"** 
 
 * The Beza reads, " they got boats for themselves." 
 
 t The negative must be from an error, unless the sense 
 meant was, " seeking and not having found him." It is 
 wanting in the Beza and Sinaitic. 
 
 J This verb is omitted in the Sin. 
 
 § The Beza adds, " and wonders." 
 
 II The Sin. has "offers you," with the Beza. 
 
 5[ The Sin. omits this verb, making the sense " For him the 
 Father, even God, (gives to you)." 
 
 ** The Beza has, " What must we work at that we may do," 
 etc. 
 
VERS. 25—35.] 'ST. yOH^/'S GOSPEL. 45 
 
 29. Jesus answered and said to them, This 
 is the work of God, that ye may believe on 
 him whom he sent. 
 
 30. They said therefore to him, What then 
 dost tkozc do as a sign that we may see and 
 believe thee .'* What is thy work ? 
 
 31. Our fathers ate the manna in the wilder- 
 ness, even as it is written. Bread* out of 
 heaven he gave them to eat. 
 
 32. Jesus then said to them. Verily, verily 
 I say unto you. It was not Moses who gave 
 you the bread out of heaven, but it is my 
 Father who gives you that bread out of heaven 
 which is the real bread. 
 
 33. For the bread of God is that which 
 comes down out of heaven, and gives life to 
 the world. 
 
 34. They said therefore to him. Master, at 
 all times and seasons give us this bread. 
 
 35. Said Jesus to them, / am the bread of 
 life ; he that comes to me shall not hunger, 
 and he who has faith in me shall not at any 
 time thirst. 
 
 * " Bread " is omitted in the Sin. 
 
46 Sr. JOHN'S GOSPEL. [chap. vi. 
 
 36. But I told you that ye have even seen 
 me,* and yet ye have not faith. 
 
 Tjj. All that the Father gives me shall come 
 to me, and him who comes to me I will not 
 cast out. 
 
 38. For I have come down from heaven not 
 that I may do my own will, but the will of 
 him who sent me. 
 
 39. And this is the will of him who sent 
 me,t that of all that he has given to me I 
 should not lose anything, but should raise it up 
 on the last day. 
 
 40. For this is the will of my Father, that 
 every one who beholds the Son and has faith 
 in him may have life everlasting, and that / 
 should raise him upon the last day.J 
 
 41. The Jews then murmured about him, 
 because he had said, I am the bread that has 
 come down out of heaven. 
 
 * That is, " doing signs/' ver. 30. 
 
 ■^ The first clause of this verse is omitted in the Sin. 
 
 \ The repetitions in this chapter are so remarkable and so 
 frequent, that it reads like a collection of sayings attributed, 
 with slight varieties, to Jesus in conversation at different 
 times with his disciples. These may have been faithfully 
 stored and collected, but not skilfully put together. 
 
VERS. 36— 49-] ^'■^- JOHN'S GOSPEL. 47 
 
 42. And they said, Is not this man Jesus 
 the son of Joseph, whose father we know, and 
 his mother?* How is it that he now says, I 
 
 •am come down out of heaven ? 
 
 43. Jesus answered and said to them, Mur- 
 mur not with each other. 
 
 44. No one can come to me unless my 
 Father who sent me shall have drawn him ; 
 and I will raise him up on the last day. 
 
 45. It is written in the Prophets, And they 
 shall all be taught of God. Every one who 
 hath heard from the Father and learnt, cometh 
 to me. 
 
 46. Not that any one has seen the Father, 
 except him who is from God ; he has seen the 
 
 Father, t 
 
 47. Verily, verily I say to you, He that has 
 faith \ has life everlasting. 
 
 48. / am that Bread of Life, 
 
 49. Your fathers ate the manna in the wilder- 
 ness, and they died. 
 
 * The Sin. reads, "whose father also we know," omitting 
 " and his mother." 
 t The Sin. reads, " seen God." 
 \ The Beza adds, " in me." 
 
4S ST. JOHN'S GOSPEL. [chap. vi. 
 
 50. This is the bread which comes down (to 
 you) out of heaven, that a man may eat of it 
 and not die. 
 
 51. /am that Living Bread that came down 
 out of heaven. If a man eats of this bread,* 
 he shall live for ever ; yea, and the bread which 
 / will give him is my flesh for the life of the 
 world, t 
 
 52. The Jews therefore contended with each 
 other saying, How can this man give us his 
 flesh to eat ? 
 
 53. Jesus therefore said to them, Verily, 
 verily I say unto you. Unless ye eat J the flesh 
 of the Son of Man and drink his blood, ye 
 have no life§ in yourselves. 
 
 54. He that eats my flesh || and drinks my 
 blood has life everlasting, and I will raise him 
 up on the last day. 
 
 ♦ 
 
 The apTos 6 fTriovcrios, " the bread that comes to us," of 
 
 the Lord's Prayer. The Sin. reads, "of my bread." 
 
 t The Sin. reads, " the bread which I will give for the life 
 
 of the world is my flesh." Christ seems to speak of himself 
 
 as the Paschal Lamb. 
 
 X The Beza reads, "Unless ye shall have received." 
 
 § The Sin. reads, "life everlasting;" the Beza, "the life." 
 
 11 The Beza reads, "his flesh and drinks his blood." Nothing 
 
 can be more remarkable than the oft-repeated assertion (fifteen 
 
VERS. 50—57.] ST. JOHN'S GOSPEL. 49 
 
 55. For my flesh is true meat and my blood 
 is true drink.* 
 
 56. He that eats my flesh and drinks my 
 blood abides in me as I do in him.f 
 
 57. Even as the living Father sent me, and 
 I live through the Father, so he also who eats 
 me, he (I say) shall live through me. 
 
 times in this one chapter) of precisely the same thing. Looking- 
 to the context, and the nature of the case, the obvious conclusion 
 is, that the language used must be purely and wholly figura- 
 tive and spiritual. Yet it is clear that, from the first, a material 
 act conveying a spiritual efficacy has been understood to have 
 been intended and commanded as a precept. 
 
 Christ's promises of his speedy return, or Second Coming, 
 were, in the very same way, taken literally ; yet they were not 
 fulfilled by the result, nor was that which is so explicitly 
 declared in i. 52. 
 
 Dr. Westcott holds that John vi. does not refer primarily, 
 nor even prophetically, to the Eucharist, but that the latter 
 was the " concrete form " of a truth which here is enunciated 
 absolutely. 
 
 To the Greek, who was familiar with the Bacchic (Oriental) 
 orgies in the rending and devouring (r/jwyeii', v. 54) raw flesh 
 in a religious frenzy, the phraseology in the Gospel would 
 appear less startling than it is to us. See Eur., Bacch., 139. 
 But Christ, speaking as himself a Jew, naturally has in mind 
 the consumption of the flesh of the lamb at the Passover. 
 
 * The Sin. has, " For my flesh truly is drink." 
 
 t The Beza adds, " Even as the Father in me and I in the 
 Father. Verily, verily I say unto you, Unless you receive the 
 body of the Son of Man, as the bread of life, ye have not life 
 in him." In 57 it has, " he who receives me, he also lives," etc. 
 
50 ST. JOHN'S GOSPEL. [chap. vi. 
 
 58. This* is the bread that came down out 
 of heaven ; it is not as your fathers ate and 
 died ; (for) he that eats this bread shall live for 
 ever. 
 
 59. These things he said at a nieetingt (of 
 the Jews) as he taught at Capharnaum. 
 
 60. Many therefore of his disciples having 
 heard him said, Hard is this saying ; who can 
 listen to it ? 
 
 61. But Jesus knowing in himself J that his 
 disciples were murmuring about this, said to 
 them, Does this scandalise you ? 
 
 62. (What) then if ye should behold the Son 
 of Man ascending where he was before ? 
 
 63. The Spirit it is that quickeneth ; the flesh 
 profits nothing. The sayings that I have 
 spoken to you are spirit and are life. 
 
 64. But there are some of you who have not 
 faith. For Jesus § knew from the first who 
 
 * The Sinaitic omits "this." 
 
 t The Beza reads, " the meeting (or synagogue)," and adds 
 "on the Sabbath." 
 
 X The Beza has, " When therefore Jesus knew that his 
 disciples were murmuring among themselves." 
 
 § The Sin. reads " For the Saviour," and, " who they were 
 (are) that have faith." 
 
VERS. 58—70.] ST. yOII.\'S GOSPEL. 51 
 
 they were that had not faith, and who it was 
 that was about to betray him. 
 
 65. And he said, For this I have told, you, 
 that no one can come to me unless it be given 
 him from the Father. 
 
 66. Upon this many of his disciples went 
 back, and no longer walked with him. 
 
 67. Jesus therefore said to the Twelve, Are 
 ye also minded to go away ? 
 
 68. Simon Peter answered him. Master, to 
 whom shall we depart ? Thou hast sayings of 
 everlasting life, and we have believed, and are 
 convinced that thou art the Holy one of God. 
 
 69. Jesus answered them, Did not I choose 
 out for myself you, the Twelve, and one of you 
 is a slanderer * (of me) } 
 
 70. Now he spoke of Judas, (the son) of 
 Simon Iscariot,t for he it was who was about 
 to betray him, being one of the Twelve. 
 
 * Judas -misrepresented Christ, in telling the priests false- 
 hoods about his teaching. The common version, " one of you 
 is a devil," seems in every way objectionable. 
 
 t The Sin. reads, " from Carj'otus " ("a man of Kerioth," 
 Westcott). 
 
VII. 
 
 I. A ND after these events Jesus walked* in 
 xx. Galilee, for he was unwilling to walk 
 in Judaea, because the Jews were seeking to put 
 him to death. 
 
 2. Now the feast of the Jews was nigh, (that 
 called) the Fixing of the Tents.f 
 
 3. Accordingly his brethren said to him. 
 Leave these parts J and go into Judaea, that 
 thy disciples also may behold the works that 
 thou art doing. 
 
 4. For no man does a thing in secret, and 
 seeks that it§ should be talked about. If 
 thou doest these (works), show thyself plainly 
 to the world. 
 
 * That is, went about teaching. 
 
 + The feast of the Tabernacles, in commemoration of the 
 life in the wilderness. 
 
 I Lit., "Make a change from this place (to another)." 
 § The Sinaitic has, " that he himself," etc. 
 
VERS. 1 — II.] ^7: JOHN'S GOSPEL. ^;^ 
 
 5. (For not even his own brethren were as 
 yet disposed to put faith in him.) 
 
 6. Jesus therefore says to them, My time 
 has not yet arrived ; but your time is always 
 present (and) ready,* 
 
 7. The world cannot hate yoti ; but me it 
 does hate, for that I bear witness about it that 
 its deeds are evil. 
 
 8. Go ye (therefore) up to the feast ; / go 
 not up as yet to this feast, t because my time is 
 not yet fully come. J 
 
 9. And having said these (words) to them, he 
 remained § in Galilee. 
 
 10. But when his brethren had gone up to 
 the feast, then he also went up himself, not 
 openly, but as if in secret. || 
 
 1 1. The Jews therefore^ made search for him 
 at the feast, and kept saying. Where is that man.'* 
 
 * The Beza and Sin. read, '' is always ready." 
 
 t That is, not till the later feast of the Passover. The 
 
 context shows the meaning to be, " I do not accoinpany you ; 
 
 do you go alone." 
 
 \ Lit., "has not been filled up " (of the proper number of 
 
 months and days). 
 
 § The Sin. and Beza have, " he himself remained." 
 
 II The Sin. and Beza give, " not openly, but in secret." 
 
 ^ That is, seeing his brethren had arrived. 
 
4 
 
 54 ST. JOHN'S GOSPEL. [chap, vii, 
 
 12. And there was much murmuring about 
 him among the crowds,* (and) some said, He 
 is a good man, while others said, No, he is 
 deceiving the multitude. 
 
 13. Yet no one spoke freely about him 
 through fear of the Jews.f 
 
 14. But when the feast was now at the 
 middle Jesus went up into the temple and 
 began to teach. 
 
 15. The Jews thereupon were surprised, say- 
 ing, How (comes it that) this man knows 
 letters, not having learnt them ? 
 
 16. Jesus therefore answered them and said. 
 My teaching is not mine, but his who sent 
 me. 
 
 17. If any man desire to do /lis will, he will 
 have right judgment ^I about the teaching, 
 whether it is from God, or I am speaking from 
 myself. 
 
 18. He that speaks from himself seeks his 
 
 * The circuli, or knots of talkers. The Beza reads, " among 
 the common people." 
 
 t That is, they feared to praise him, or to seem to take part 
 with him. 
 
 X Lit. " he will (be able to) form a conviction about," etc. 
 
VERS, 12— 2v] ST. JOHN'S GOSPEL. 55 
 
 own glory,* but he that seeks the glory of him 
 that sent him, that man is true,t and there is 
 no dishonesty in him. 
 
 .9. Did not Moses give you the law, and (is 
 it aot that) not one of you acts on the law ? 
 Why are ye seeking to put 7}ie to death ? ^ 
 
 to. The crowd answered. Thou art pos- 
 sessed ; who wants to put thee to death ? 
 
 2,. Jesus answered and said to them, One 
 wort I did, and ye are all wondering on 
 accomt of that.§ 
 
 22 Moses (himself) hath given you the 
 (rite of) circumcision, — not that it is from 
 Mos(s, but (rather) from your forefathers, || — 
 and )n the Sabbath ye circumcise a man. 
 
 23. If that man receives circumcision on the 
 Sabbith, in order that the law of Moses may 
 
 * Tht is, credit, or repute. 
 
 + Or " sincere,'' " truthful," not acting on self-interest 
 (so in :om., II., xii., 433). 
 
 X Peiaps, ri tixe CT^dre, etc. (emphatic). 
 
 § Th Baza has a full stop after " wondering." " For this 
 cause ath Moses given" (R.V., with "marvel because of 
 this " i the note. The Sin. omits " because of this "). 
 
 II In ts origin it was a pagan rite, and in all probability 
 "phalb." The notion of making "a par^ of a man all 
 right "s easily e.xplained on this view. 
 
56 ST. JOHN'S GOSPEL. [chap. vn. 
 
 not be broken, are ye angry with me for making 
 a whole man* sound on the Sabbath ? j 
 
 24. Judge not according to appearance, but 
 give the judgment that is just. 
 
 25. Some persons therefore from Jerusalem 
 began to say, Is not this he whom they ^re 
 seeking to put to death ? 
 
 26. And lo ! he is speaking plainly and tiey 
 say nothing to him. Can it be that the 
 rulers had truly concluded that this is the 
 Christ ? 1 
 
 27. But we know about this man, whence he 
 is ; but when the Christ comes, no man kiows 
 whence he is.f . I 
 
 28. Jesus therefore spoke with a loud I'oice 
 teaching in the temple, and saying. Both ne ye 
 know, and whence I am ye know, and (tlat) I 
 have not come of myself, but he who seit me 
 is the true :|: (God), whom ye know not. 
 
 Not merely a ^art or member, but the entire mai! See 
 V. 9. The rendering, "every whit whole," is undobtedly 
 erroneous. Such a rendering is utterly opposed to t% laws 
 of the Greek language. The Latin of the Beza is right, I Quod 
 totum hominem sanum feci in sabbato ; " and so the \]lgate. 
 
 t The Messiah is simply " sent." 
 
 % The Sin. reads " is true" {d\ridi]s, not oKtjOivus). 
 
VERS. 24— 35- J ^^- JOHN'S GOSPEL. 57 
 
 29. I do know him (and) that * I am froni 
 him, and that he sent me. 
 
 30. They sought therefore to take him by 
 force, and (yet) no man laid his hand on him, 
 because his hour had not yet come. 
 
 31. But of the common people f many had 
 faith in him, and they kept saying. When the 
 Christ comes, will he do more signs than those 
 which this man has done ? 
 
 32. (Now) the Pharisees heard the people 
 muttering about him in these words, and the 
 chief priests and the Pharisees dispatched men 
 under their orders to take him by force.:]: 
 
 2,2)' Thereupon Jesus said. Yet a little while 
 I am with you, and (then) I depart to him that 
 sent me.§ 
 
 34. Ye shall seek me and ye shall not find 
 me, and where I am, there ye are not able to 
 come. 
 
 35. The Jews therefore said to themselves, 
 
 " Because I am from him " (R.V.) ; " That I am with him " 
 (Sin.) 
 t The " mob," " multitude," " the masses," as we say. 
 
 See on ver. 46. 
 § Many such expressions are intelligible only on the view, 
 that Jesus believed himself to be (not God, but) the Messiah. 
 
58 ST. JOHN'S GOSPEL. [chap. vii. 
 
 Where is this man about to go, that we shall 
 not find him ? Is it to the dispersed Greeks * 
 that he is about to go, and to teach the 
 Greeks ? f 
 
 36. What means this word which he spoke, 
 Ye shall seek me and ye shall not find me, 
 and, Where I am ye are not able to come ? 
 
 T^y. Now on the last day, the great one of 
 the feast,J Jesus stood and said in a loud voice. 
 If any one thirst, let him come to me and drink. 
 
 38. If any one believes on me, as the Scrip- 
 ture saith, there shall flow out of his belly 
 rivers of living water. 
 
 39. (Now this he said concerning the Spirit, 
 which those who had faith in him were about 
 to receive ; for not as yet had the Holy Spirit 
 been given, § because Jesus was not yet glori- 
 fied.) 
 
 40. (Some) therefore of the multitude having 
 
 * Lit., "the dispersion of the Hellenes," i.e., the Jews, in 
 the various Roman provinces. 
 
 t Withdrawing himself from further teaching among his 
 Jewish brethren. 
 
 X The Beza reads, " on the great day, the last one of the 
 feast," and " let him who believes, etc., drink : rivers," etc. 
 
 § " For as yet there was not a Spirit " (Sin.) 
 
VERS. 36-46.] ST. JOHN'S GOSPEL. 59 
 
 heard these words, kept saying, that " This is 
 of a truth the Prophet." 
 
 41. Others said. This is the Christ, while 
 others said. Why, surely the C/u ist comes not 
 out of Galilee } 
 
 42. Saith not the Scripture that the Christ 
 comes of the seed of David,* and that 
 from Bethlehem, the village where David 
 was, Cometh the Christ ? 
 
 43. Thereupon there arose a schism among 
 the people because of him. 
 
 44. And some of them wanted to take him 
 by force, but no man laid his hands upon him. 
 
 45. Accordingly, the men under orders came 
 to the high priests and the Pharisees ; and they 
 said to them. Why did ye not bring him ? 
 
 46. Those under their orders t replied. 
 Never did man \ so speak. 
 
 * Hence the pedigrees in Matthew and Luke have as their 
 object to show that Christ, as the Messiah, was really de- 
 scended from David, though through different lines. 
 
 t The word virrjpfTai, commonly rendered " officers," is the 
 term used in this Gospel for subordinates, those acting at the 
 instance and command of superiors. 
 
 X No mere man, i.e., we did not bring him because he seemed 
 to us the Messiah. The Beza adds, " as this man speaks ; " 
 and so the Sin. 
 
6o ST. 'JOHN'S GOSPEL. [chap. vii. 
 
 47. Thereupon the Pharisees answered, 
 Surely _)/^ Hkewise have not been led astray ? 
 
 48. Did any one of the rulers put faith in 
 him, or of the Pharisees ? 
 
 49. [Not so] ; but this rabble, that knows not 
 the law,* are under a curse.f 
 
 50. Says Nicodemus to them, — he that had 
 come to him before, J being one of them,§ 
 
 51. Surely our law doth not pass sentence 
 on the man (accused), unless (the judge) shall 
 have first heard from himself, and be acquainted 
 with what he is doing ? || 
 
 52. They answered and said to him, Perhaps 
 thou art thyself too from Galilee ! ^ Search, 
 and see (for thyself) that out of Galilee no 
 prophet is to arise. 
 
 * Illiterate, and without critical knowledge of what the 
 prophets do say of the Messiah. 
 
 t Or, " cursed as they are " (lit., " they are accursed "). 
 X The Beza has, "he who had come to him at night at the 
 first." The Sinaitic omits this clause. 
 § That is, a Pharisee, and a ruler, iii. i. 
 The Beza reads, ''and what he did shall have become 
 known." 
 
 That is, zealous for the credit of your country. 
 
VIII. 
 
 12. A GAIN therefore Jesus spoke to them 
 1~\ saying, I am the light of the world ; 
 he who goes with me shall not walk in the 
 dark, but shall have the light of life.* 
 
 13. Thereupon the Pharisees said to him, 
 T/wti art bearing witness about thyself; thy 
 witness is not true. 
 
 14. Jesus answered and said to them, Even 
 if I do bear witness about myself, my witness 
 is true, because I know whence I came and 
 where I am going to ; but ye know not whence 
 I come or where I am going to. 
 
 15. Ye judge according to the flesh ; I judge 
 no man, 
 
 16. And even if I shoyld judge, this judg- 
 
 * The Sin. reads, "but has," etc. The narrative of the 
 woman taken in adultery, forming the first eleven verses of 
 this chapter, with the last of the preceding, are wanting in the 
 Vatican and Sinaitic, but are given, with some variations from 
 the received readings, in the Beza. 
 
62 ST. 70JIN'S GOSPEL. [chap. viii. 
 
 ment of mine Is true,* because I am not alone, 
 but I and the Father who sent me (judge). t 
 
 17. And it is even written in your own law, 
 that of two men the testimony is true. 
 
 1 8. I am he that gives testimony about my- 
 self, and the Father who sent me gives testi- 
 mony about me. 
 
 19. They said to him therefore, Where is thy 
 Father ? Jesus answered, Neither me do ye 
 know nor my Father : if ye had known me, 
 ye would have known my Father also. 
 
 20. These sayings he spoke in the Treasury, 
 as he taught in the temple \X and no man 
 laid hands on him§ because his hour had not 
 yet come. 
 
 2 1. He said to them therefore a second time, 
 I am going away and ye shall seek me, and in 
 your sin ye shall die. Where I go, ye cannot 
 come. 
 
 22. The Jews therefore began to say, || Surely 
 
 * Lit., a genuine, real,* unbiassed judgment, not partial 
 nor one-sided. 
 
 f The figure of speech seems borrowed from the assessor or 
 TrapfSpof , who takes a part in giving a judicial sentence. 
 
 X The latter clause is omitted in the Sinaitic. 
 
 § Viz., on the charge of blasphemy. 
 
 II The imperfect eXeyof is occasionally (as here in the Beza) 
 
VERS. 17—26.] ST. JOHN'S GOSPEL. 63 
 
 he is not going to kill himself, that he says, 
 Where I go, ye cannot come ? 
 
 23. And he said to them, Ye are of those 
 below, I am of those above ; ye are of this 
 world, I am not of this world, 
 
 24. Therefore said I to you. That ye shall die 
 in your sins ; for unless ye believe that I Am,* 
 ye will die in your sins. 
 
 25. They began therefore to say to him, Who 
 art thou? Jesus said to them, What I even 
 tell you (I was) in the beginning. 
 
 26. Many things I have to say about you and 
 to judge ; but he who sent me is true, and (the 
 words) I heard from him,t these speak I unto 
 the world.:]: 
 
 written eXeyw, and it is a question whether, as the usual aorist 
 eXe^av is not used in this Gospel, the writer did not intend it 
 for a form of the second aorist. Assuming it to be the imper- 
 fect, we have commonly rendered it "they began to say," or 
 " they kept saying." 
 
 * The writer appears to understand this as an assertion of 
 identity with the Logos. With rfju apx')" (^S) compare h dpxj} 
 riv 6 Aoyos (i. i). This pre-existence seems implied under the 
 formula " I am," The suggestion in the note (R.V.), " How 
 is it that I even speak to you at all ? " is of no value, 
 
 t The Sin. has, " with him," and " the Father who sent me." 
 X The full meaning would seem to be, ("The world may 
 not believe me,) but what I tell the world is the truth, which I 
 received from the Father himself," 
 
64 ST. yOHN'S GOSPEL. [chap. viii. 
 
 27. They were not aware* that he was speak- 
 ing to them of the Father. 
 
 28. Jesus therefore said,t When ye have 
 raised the Son of Man on high, J then shall 
 ye know that I Am,§ and that I do nothing 
 of myself, but even as the Father taught me, 
 so I speak. 
 
 29. And he that sent me is with me ; he did 
 not leave me by myself, because I do what is 
 pleasing to him at all times. 
 
 30. On his saying these (words), many 
 believed in him. 
 
 31. Jesus therefore said || to those Jews who 
 had trust in him, l{ ye abide in this my word, 
 ye are truly my disciples ; 
 
 32. And ye shall know^ the truth, and that 
 truth will set you free. 
 
 * That is, " They said they were not," or " He observed they 
 were not aware," and therefore he said, etc. The Beza reads, 
 "that he calls God his Father;" the Sinaitic, "that he 
 spoke to them of God as his Father," or " told them that God 
 was his Father." 
 
 t The Beza and Sinaitic add, " again to them." 
 
 X See iii. 14. 
 
 § My existence from the first (24). See on 58. 
 
 II Or, " went on to say " (imperfect). 
 
 ^ Or, " become acquainted with." 
 
VERS. 27—38.] ST. yOHN'S GOSPEL. 65 
 
 T)Tf. They replied to him, We are the seed of 
 Abraham, and have never yet been slaves to 
 any one ; how is it that thou sayest. Ye shall 
 become free } 
 
 34. Jesus answered them. Verily, verily I 
 say unto you, that every one who committeth 
 the sin* is the slave of that sin.t 
 
 35. Now the slave does not remain in the 
 family for all time ; the son does remain for all 
 time.J 
 
 36. If therefore the son shall have given you 
 freedom, ye shall be free indeed. 
 
 2,y. I know that ye are the seed of Abraham ; 
 but ye seek to put me to death because this 
 word of mine hath not free course in you.§ 
 
 2,^. What I have seen with the Father || I 
 
 * Or, in our idiom, "some particular sin," or even sin in 
 the abstract. Compare i John 3, 4, ttos 6 ttoiwi/ tt^v afiapriap 
 Koi TTjv dvofiiav noifl. 
 
 t The Beza reads, "is a slave." 
 
 J In a patriarchal house ; with an allusion to the Roman 
 practice of emancipating- slaves, and making them liberti, 
 " really and legally free." The Sin. omits the last clause. 
 
 § So R.V.; "hath no place in you," A.V. ; " non capit 
 in vobis," Beza and Vulgate. The true meaning is uncer- 
 tain. 
 
 II As the eternal Logos, or " I Am." 
 
 5 
 
66 ST. JOHN'S GOSPEL. [chap. viii. 
 
 speak ; do ye therefore also what ye heard* 
 from (your) father, f 
 
 39. They answered and said to him, Oicr 
 father is Abraham. Says Jesus to them, If ye 
 are (really) the children of Abraham, ye would 
 do the works of Abraham.:}: 
 
 40. But as it is, ye are seeking to put me to 
 death, a man who has spoken to you the truth 
 which I heard from God. This Abraham did 
 not do. 
 
 41. Ye are doing the works oi your father. 
 They said to him, We were not born of forni- 
 cation ; we have one Father, our God. 
 
 42. Said Jesus to them, If God were your 
 Father, ye would love§ me ; for I came forth 
 
 * The Beza has, " what ye have seen with your father ; " the 
 Sinaitic, " what ye have seen from your father." 
 
 t That is, follow the teaching of Abraham, of whom you say 
 you are the seed ; (" and ye also do," R. V., but with note as 
 above). 
 
 X It is exceedingly probable that the true reading is the 
 imperative Troielre, not the imperfect inoulTi, which gives a 
 syntax that is hardly Greek. The three MSS. here agree. 
 The A.V. follows Stephen's text, "If ye were (^re, not eVrf) 
 Abraham's children, ye would do," etc. The context requires, 
 " If ye are his children, act according to his precepts." 
 
 § Or, "be devotedly attached to me." 
 
VERS. 39—44.] ST. JOHN'S GOSPEL. 67 
 
 from God and am come (into the world) * ; for 
 think not that I have come of myself, but it was 
 he that sent me.f 
 
 43. Why will ye not understand what I am 
 now saying to you ? | (It is) because ye can- 
 not hear this my word. 
 
 44. Ve are of your father the devil, and the 
 lusts of your father ye desire to go on doing. § 
 He was a man-slayer from the first, || and he 
 stands not in the truth, because truth is not in 
 him. When (one) utters that which is a false- 
 hood, he is speaking from his own, because he 
 is a liar, and (so is) his father.^ 
 
 * Possibly the writer meant, " and return to him." This is 
 not the classical use of t^ku), but, on the other hand, the future 
 ij^o) regularly means " I will return," in the best writers. 
 
 t Again he plainly affirms that he is the Messiah. (" For 
 neither have I come," R. V.) 
 
 X Literally, " Why do ye not make yourselves acquainted 
 with this speech (talk) ofmine." The Beza has, " this truth 
 of mine." 
 
 § This is the force of the present infinitive (" it is your will 
 to do," R.V.). 
 
 II Viz., as shown by the action of Cain. 
 
 ^1 Or, "as his father (the devil) also is." The passage is 
 difficult and obscure. It seems best to supply ny, as the sub- 
 ject of XaX_7, or Of av may have been corrupted to orav. The 
 common rendering, "he is a liar and the father of it," is 
 objectionable from the use of the article (6 naTfjp) with the 
 
68 ST. JOHN'S GOSPEL. [chap. viii. 
 
 45. But because / speak the truth, ye believe 
 me not. 
 
 46. Which of you can bring a charge against 
 me of sin ? If I speak the truth, why do ye not 
 beheve me ? * 
 
 47. He that is of God heareth the words of 
 God ; it is for this that ye hear (them) not, 
 because ye are not of God. 
 
 48. The Jews answered and said to him, Say 
 we not well that thou art a Samaritan, and art 
 possessed ? 
 
 49. Jesus answered, I am not possessed, but 
 I honour my Father and ye dishonour me. 
 
 50. But it is not I that seek my glory ; there 
 is one who seeks and judges. f 
 
 51. Verily, verily I say unto you, If a man 
 keep my word, he will not behold death for all 
 time.J 
 
 predicate. If proof could be found that any of the old 
 theologies attributed a father to the devil (as a phrase still 
 survives, "the devil's dam"), then avrov would refer to 
 8ta/3oXov, and ver. 44 would more naturally mean, as Greek, 
 "ye are of the devil's father," etc. 
 
 * This verse (46) and the end of 47 are omitted in the Beza. 
 
 t My Father seeks that honour should be paid to one whom 
 he sent (54), andjudges those who refuse it (see iii. 18). 
 
 X " He shall never see death " (A. and R. V.). 
 
VERS. 45— 57-] ^^- JOHN'S GOSPEL. 69 
 
 52. Said the Jews unto him, Now we are 
 sure that thou art possessed. Abraham is 
 dead, and the prophets, and t/w2i say est. If any 
 one keep my word he will not behold * death for 
 all time. 
 
 53. Surely thou art not greater than our 
 father Abraham, who is dead ? The prophets 
 too are dead ; whom makest thou thyself.^ 
 
 54. Jesus answered, If I glorify f myself, my 
 glory is nought ; it is my Father that glorifies 
 me, of whom ye say that he is your God, 
 
 55. And (yet) ye know him not. But I know 
 him, and if I should say that I do not know 
 him, I shall be like unto you, a liar ; but I do 
 know him, and his word I keep. 
 
 56. Abraham your father rejoiced \ to see 
 this my day, and he saw it,§ and was glad. 
 
 57. The Jews then said to him. Thou art not 
 yet fifty years old, and hast thou seen Abraham ? 
 
 * The Sin. and Beza read " taste." 
 
 t Or, "give credit to." 
 
 X Literally, "put himself into a state of delight," or 
 exultation. 
 
 § Viz., in assurance and faith, or in some supposed revela- 
 tion of the Logos to him. 
 
 II The Sinaitic reads, "and Abraham hath seen thee," or, 
 "and hath," etc. 
 
70 ST. JOHN'S GOSPEL. [chap. viii. 
 
 58. Said Jesus unto them, Verily, verily I 
 say unto you, before Abraham was born, I 
 Am.* 
 
 59. Thereupon they took up stones to throw 
 at him, (but) Jesus hid himself, f and (after- 
 wards) went out of the temple. 
 
 * This was the reply to the question of the high priest, 
 Mark xiv. 62, " Art thou the Christ ? " and it is taken to mean 
 " Yes, I am." But, as a formula, e'-yw ei'/^t may bear a deeper 
 meaning (see ver. 28, and xiii. ig). 
 
 t Or, "was withdrawn from sight, "^ — meaning, perhaps, in 
 some mysterious way. The Vulgate and Beza have, " abscon- 
 dit se." 
 
IX. 
 
 1. A ND in passing on he saw a man (who 
 x\. had been) blind from birth. "^ 
 
 2. And his disciples asked him saying, 
 Rabbi, who sinned, this man or his parents, 
 that he should have been born blind ? 
 
 3. Jesus answered, Neither did this man sin, 
 nor his parents ; but (this was done) that the 
 works of God might be made manifest in him. 
 
 4. IVe must be working the works of him 
 that sent me,t while it is day ; the night is 
 coming, when no man can work. 
 
 5. When I am in the world, I am the light 
 of the world. J 
 
 6. Having said this he spit on the ground, 
 
 • The Beza adds, " sitting (there)." 
 t The Sinaitic reads, that " sent us." 
 X See i. 7 — 9. 
 
72 ST. JOHN'S GOSPEL. [chap. ix. 
 
 and made mud * out of the spittle, and put the 
 mud from it on the (man's) eyes, 
 
 And said to him. Go and wash in the 
 bathing-pool of Siloam, which is interpreted to 
 mean " Sent,"f He went away seeing. J 
 
 8. The neighbours therefore, and those who 
 had been used to see him before, that he was a 
 beggar, began to say, Is not this he that sat and 
 begged } 
 
 9. Some said, It is he ; others said, No, but 
 he is like him. He said, I am the man. 
 
 10. Accordingly they said to him. How were 
 your eyes opened ? ! 
 
 11^ He answered. The man that is called 
 Jesus made some mud and plastered over my 
 eyes, and said to me. Go to Siloam and wash 
 thyself Accordingly having gone away and 
 washed myself I recovered my sight. 
 
 * Thus Plato (" Theast.," p. 147, c.) defines the word, which is 
 commonly rendered "clay," meaning simply "wet earth." 
 
 t This use of saliva, commonly and superstitiously used by 
 the Greeks and Romans to avert harm from " the evil eye," or 
 as a fetish against anything baneful or unlucky, is very 
 remarkable. The washing in the pool is enjoined in order to 
 complete the cure by the expiatory or lustral virtue of water. 
 
 X The Sinaitic and Beza rightly read, " He went away there- 
 fore, and washed himself, and returned seeing." 
 
VERS. 8—17.] ST. JOHN'S GOSPEL. "ji, 
 
 12. And they said to him, Where is that 
 man ? I know not, said he. 
 
 13. They bring to the Pharisees him who 
 was once bHnd ; 
 
 14. And it was the Sabbath on the day when 
 Jesus made the mud and opened his eyes.* 
 
 15. Again therefore he was asked, and (now) 
 by the Pharisees, f hoiu he had recovered his 
 sight. And he said to them, He put mud on 
 my eyes, and I washed myself, and I have my 
 sight. 
 
 16. Hereupon some of the Pharisees began 
 to say. This man is not from God, for he does 
 not keep the Sabbath ; and others said, How 
 can a man who is a sinner do such signs ? And 
 there was a schism between them. 
 
 1 7. Accordingly they said to the blind man 
 again, J What say yott about him, that he 
 
 * The story perhaps is not authentic, but inserted to illustrate 
 the oft-repeated charge of the Pharisees that Jesus was break- 
 ing the law of the Sabbath. The narrative occupies the whole 
 chapter, and has much repetition. 
 
 t " Again therefore the Pharisees also asked him" (R.V.). 
 
 X The Sinaitic reads, " They say therefore to him who was 
 formerly blind. Again therefore what dost thou say about thy- 
 self, that," etc. The Beza, "they said therefore to the 
 blind." 
 
74 ST. yOBA'S GOSPEL. [chap, ix, 
 
 opened your eyes ? And he said, That he is 
 a prophet. 
 
 1 8. The Jews therefore did not believe con- 
 cerning him that he had been bhnd, and had 
 recovered his sight,* until they had called the 
 parents of the man himself who had been 
 restored to sight, and asked them, saying, 
 
 19. Is this your son, of whom ye say that he 
 was born blind ? How is it then that he sees 
 
 now ? 
 
 20. Accordingly his parents answered and 
 said. We know that this man is our son, and 
 that he was born blind. 
 
 21. But how it is that he now sees, we 
 know not ; or who opened his eyes, we know 
 nott ; ask himself, J he is of age ; he will speak 
 about himself. 
 
 22. These words said his parents, because 
 they were in fear of the Jews ; for already the 
 Jews had come to an agreement, that if any- 
 
 * This clause, "that he had been," etc., is omitted in the 
 Beza. 
 
 t The man had told others (11), " It was the man that is 
 called Jesus.'' 
 
 X The Sinaitic omits this clause. 
 
VERS. 18-29.] ST. JOHN'S GOSPEL. 75 
 
 one should confess him (to be) Christ,* he 
 should be put out of the assemblies. 
 
 23. That was why his parents said, He is of 
 age, ask himself. 
 
 24. For the second time therefore they 
 summoned the man who had been blind, and 
 said to him, Give glory to God ; we know that 
 this man f is a sinner. 
 
 25. Upon this he replied. Whether he be a 
 sinner, I know not ; one thing I know, that 
 whereas I was blind, at this present time I 
 see. 
 
 26. They said to him therefore, What did 
 he do for you } how did he open your eyes } 
 
 27. He answered them, I have told you 
 already, and ye heard not. Why then do ye 
 desire to hear it again } Can it be that ye also 
 want to become his disciples ? 
 
 28. And they abused him,jl and said, You 
 are a disciple of that man ; but we are dis- 
 ciples of Moses. 
 
 29. We know that God hath spoken to 
 
 * That is, the promised and expected Messiah. 
 
 t Viz., who, as you say, cured you. 
 
 X Viz., for making an impudent suggestion. 
 
76 ST. JOHN'S GOSPEL. [chap. ix. 
 
 Moses ; * but as for this man, we know not 
 whence he is. 
 
 30. The man answered and said to them, 
 Why, herein is the marvel, that ye know not 
 whence he is, and (how) he opened my eyes.f 
 
 31. We know that our God heareth not 
 sinners ; but if any one be a worshipper of 
 God, and do his will, him he heareth. 
 
 32. From all time it has not been heard that 
 anyone opened the eyes of a man born blind. 
 
 33. If this man were not from God, he could 
 do nothing.^ 
 
 34. They answered and said to him, In sins 
 wert thou begotten wholly ; and art i/ioii for 
 teaching us ? And they cast him out. 
 
 35. (Now) Jesus was told that they had cast 
 him out ; and having found him he said. Dost 
 thou believe in the Son of man } § 
 
 * The Beza adds, " And that God hears not sinners " (from 
 
 .31). 
 
 t Possibly TTws has dropped out ; or it may be implied from 
 ttq6€v. This was the question in 26. There seems no logical 
 force in A. and R.V., "and (yet) he opened," etc. The man 
 wonders that they are still ignorant, though they have been 
 told so plainly. Perhaps koI tls, " and who it was that," etc. 
 
 X Viz., in such a case as this. 
 
 § That is, the Messiah. The Beza and Sin. agree in this 
 
VERS. 30— 41.] ST. JOHN'S GOSPEL. -j-j 
 
 36. And who is he, sir, he said, that I may- 
 have faith in him ? 
 
 2)7. Said Jesus to him. Thou hast both seen 
 him and he who is speaking with thee is he.* 
 
 38. And he said, I beheve it, sir ; *(" and he 
 made obeisance to him. 
 
 39. And Jesus said. For judgment J came 
 I into this world, that those who see not may 
 see, and those who see may become blind. 
 
 40. (Now) those who were with him of the 
 Pharisees heard these (words), and said to him. 
 Are we also blind ? 
 
 41. Said Jesus to them, If ye were blind, ye 
 would not have sin ; but as it is, ye say, We have 
 our sight : (therefore) your sin remaineth.§ 
 
 reading. " The Son of God " (A. and R.V.), the reading in 
 Stephen's text, must be considered as of less authority. 
 
 * See iv. 26. 
 
 t The usual rendering, " Lord, I believe ; and he worshipped 
 him," seems stronger than is justified by the Greek. The 
 man expresses his belief that it must have been the Messiah 
 himself who cured him, and kneels or prostrates himself 
 before him. * 
 
 J Or perhaps, " for separation" or "distinction" (viz., of 
 those who can and those who cannot see wonders wrought), 
 in order to enlighten the humble and to confound the proud. 
 
 § Because you can see the works done, and yet refuse to 
 believe. 
 
X. 
 
 I. "\ ZERILY, verily I say unto you, He 
 V that enters not through the gate 
 into the sheep-fold, but ascends from another 
 side, that man is a thief and a robber. 
 
 2. But he who does enter by the door is a 
 shepherd of the sheep.* 
 
 3. To him the door-keeper opens, and the 
 sheep hear his voice, and his own sheep he 
 calls by name, and leads them out. 
 
 4. [And] when he has turned out all his own 
 sheep, he goes in front of them, and his sheep 
 follow himf because they know his voice. 
 
 5. But with a strange man they will not go, 
 but will flee from him, because they do not 
 recognise the voice of those strange to them, 
 
 6. This short saying Jesus spoke to them, 
 
 * The Beza reads, " is himself the shepherd of the sheep." 
 t Or, '' keep up with him." 
 
VERS. I— II.] ST. JOHN'S GOSPEL. 79 
 
 but they (on their parts) were not aware what 
 things they were that he was talking to them 
 about.* 
 
 7. Again therefore Jesus said, Verily, verily 
 I say unto you, / am the door to the sheep. 
 
 8. All that came before me f are thieves and 
 robbers ; but % the sheep did not hear them. 
 
 9. / am the door ; if any one has entered 
 through me, he shall be kept safe,§ and shall 
 go in, and go out and find pasture ; 
 
 10. (Whereas) the thief comes not except 
 on purpose to steal, and slay, and destroy. / 
 came that they may have life, and have (all they 
 want) in abundance. || 
 
 11. I am the Good Shepherd,^ (and) the 
 Good Shepherd lays down his life for the 
 sheep. 
 
 * Or, " did not know the meaning of what he was saying to 
 them " 
 
 t The Sinaitic omits "before me." 
 
 That is, (" And they tried to call them), but," etc. 
 
 § Like a flock protected from the attack of the wolf. Com- 
 pare z"], 29. 
 
 II This last clause is wanting in the Beza. The Sin. reads, 
 "that they may have life everlasting." 
 
 ^ Or, "that good-looking shepherd," viz., represented 
 familiarly in art, e.g., on gems and cameos. 
 
8o ST. JOHN'S GOSPEL. [chap. x. 
 
 12. (But) he who is a hireling, and is not 
 the shepherd, whose own the sheep are not, 
 beholds the wolf coming and leaves the sheep 
 to themselves and flies, and (so) the wolf seizes 
 them and scatters them. 
 
 13. Because he is a hireling and has no con- 
 cern for the sheep. 
 
 14. (But) / am that Good Shepherd, and I 
 know mine, and mine know me. 
 
 15. Even as the Father knows me and I 
 know the Father ; and I lay down my life for 
 the sheep. 
 
 16. Other sheep also I have, which are not 
 of this* fold; those also I must bring, and they 
 will hear my voice, and they shall become one 
 flock, one shepherd, f 
 
 1 7. This is why the Father loves me, J 
 because I am laying down my life that I may 
 get it back. 
 
 18. It was not that any one took it from 
 
 * Viz., the Jewish. 
 
 t This reads like a later addition at a time when the 
 Petrine and Pauline, Jewish and Gentile, schools were at 
 variance. 
 
 X The too familiar English, " is so fond of me," is nearer 
 the Greek. 
 
VERS. 12-24.] ^^•- JOHN'S GOSPEL. 81 
 
 me,* but that I am laying it down of myself. I 
 have leave t to lay it down, as I also have leave 
 to take it back. Such is the commandment I 
 received from my Father. 
 
 19. A schism again took place among the 
 Jews, on account of these words, 
 
 20. And many of them began to say. He 
 is possessed, and is mad ; why do ye still listen 
 to him ? 
 
 21. Others said, These sayings are not those 
 of one that hath a demon ',X can an evil spirit § 
 open the eyes of the blind ? 
 
 22. At that time there took place the 
 Encaenia || at Jerusalem. It was winter, 
 
 23. And Jesus was walking in the temple in 
 Solomon's porch. 
 
 24. Accordingly the Jews surrounded him 
 and kept saying to him. How long dost thou 
 
 * The Beza has, " no one takes it from me." 
 
 t Or, "right" (R.V.), or power, or " full liberty." 
 
 X The exact sense, "one who is being demonized," or 
 
 " acting the part of a demon," can hardly be expressed. 
 § Neither "demon" nor "devil" represents the Jewish 
 
 notion of possession by some evil influence with supernatural 
 
 yet bodily power over man. 
 
 II " The feast of the dedication " (A.V.). 
 
 6 
 
82 ST. yOHA^'S GOSPEL. [chap. x. 
 
 keep our soul in suspense ? If thou art the 
 Christ, tell us freely. 
 
 25. Jesus replied to them, I did tell you, and 
 ye believed not : ^' the works which I do in the 
 name of my Father, these f bear witness of 
 me. 
 
 26. But ye have not faith because ye are not 
 of my sheep. J 
 
 27. Those sheep that are mine hear my 
 voice, and I know them, and they go with 
 me, 
 
 28. And I give them life everlasting, and 
 they shall not perish for all time, and no one 
 shall snatch them out of my hand. 
 
 29. What my Father hath given me is 
 greater than all ; § and no one is able to 
 snatch out of the Father's hand. 
 
 30. I and the Father are one. || 
 
 * The Beza has, " I do tell you, and ye believe me not." 
 
 t The Beza has, " of themselves bear witness." 
 
 X The Beza adds, "even as I told you," which perhaps 
 
 belongs to the next verse. 
 
 § The Beza reads, " My Father who has given (them) to 
 
 me, is greater than all." The Sinaitic reading is intermediate 
 
 between the two, having ^t'l^av, not /xei^oi/. 
 
 II That is (probably), in mind, and intention, and in absolute 
 
VERS. 25—36.] ST. yOHiX'S GOSPEL. 83 
 
 31. Again (therefore) the Jews carried in 
 their hands * stones that they might stone 
 him. 
 
 32. Jesus replied to them, Many good 
 works did I display to you from the Father ; 
 for what work of them (all) are ye for stoning 
 me ? 
 
 'x,^,- The Jews answered him, For a good 
 work we stone thee not, but for blasphemy, 
 and because thou, being (but) a man, makest 
 thyself God.f 
 
 34. Jesus answered them. Is it not written 
 in your law that ' I said, Ye are gods ? '% 
 
 35. If he called those gods to whom the 
 word of God did come, (and the Scripture 
 cannot be broken), 
 
 36. Do ye say of him whom the Father 
 hallowed and sent into the world, § Thou 
 
 agreement of will. The Jews seem to have taken the words 
 in a different sense. 
 
 * "Took up stones" (A. and R.V.). " Baiulaverunt ergo 
 lapides" (Beza) is more correct than " sustulerunt ergo 
 lapides " (Vulgate). 
 
 t Compare v. 18. The Sinaitic omits "and" before 
 "because." | Psalm Ixxxii. 6. 
 
 § Here again Jesus clearly claims to be the Messiah. 
 
84 ST. JOHN'S GOSPEL. [chap. x. 
 
 blasphemest, (and that) because I said, I am 
 the Son of God ? 
 
 ■^y. If I do not the works of my Father, 
 beHeve me not. 
 
 ^'^. But if I do them, even if ye put not 
 faith in me, have trust in my works, that 
 ye may be aware and make up your minds * 
 that as the Father is in me, so I am in the 
 Father. 
 
 39. Again (therefore) they sought to take 
 him by force, and (again) he got away from 
 their hands, 
 
 40. And went off a second time to the other 
 side of the Jordan, into the place where John 
 was at first baptizing, and there he made some 
 stay.f 
 
 41. And many came to him, and they began 
 to say, that John indeed wrought no sign, but 
 all that John said about this man was true. 
 
 42. And many believed on him there. 
 
 * "That ye may know and understand" (R.V.). The 
 Beza has only, "that ye may know." The Sinaitic, "that 
 ye may know and have faith." 
 
 t The imperfect tense. The Beza has the aorist, " he took 
 up his abode," literally, et mansit ibi. So also the Sinaitic. 
 
XI. 
 
 1. IV T OW there was one lying ill, Lazarus 
 X \l of Bethany, from the village of 
 
 Mary and her sister Martha. 
 
 2. And it was the (same) Mariam that 
 anointed the Master with fragrant essence,* and 
 wiped his feet with her hair, whose brother 
 Lazarus was sick. 
 
 3. Accordingly, the sisters sent to him f say- 
 ing. Master, lo ! he whom thou lovest is lying ill. 
 
 4. And Jesus having heard it said to her, 
 This illness is not unto death, j: but (it was sent) 
 
 * We have no word to express exactly the composition of 
 olive oil with different kinds of scent (described by Lucretius, 
 ii., 547 — 53), distillation and alcohol being unknown to the 
 ancients. Our term " Ointment " conveys a different idea. 
 
 t The Beza reads, " sent to Jesus," and " this illness of 
 his," in 4. 
 
 X Dr. Westcott remarks on this, " The actual occurrence of 
 death was in no way ag-ainst this statement." It is not easy to 
 see this. The real meaning seems to be, *' This illness will 
 
86 ST. yOHN'S GOSPEL. . [chap. xi. 
 
 for the glory of God, that the Son of God may 
 be glorified through it.* 
 
 5. Now Jesus was fond off Martha and her 
 sister, and of Lazarus (also). 
 
 6. When therefore he had heard that he was 
 sick, at the time indeed he remained in the 
 place where he was for two days, 
 
 7. (But) then, after this, he says to his 
 disciples. Let us go into Judsea again. 
 
 8. Say the disciples to him. Rabbi, just now 
 the Jews were seeking to stone thee, and (yet) 
 thou art going back again there. J 
 
 9. Jesus answered. Are there not twelve hours 
 in the day } If one walks in the day, he does 
 not stumble, because he sees the light of this 
 world. 
 
 10. But if one walks in the night, he stumbles, 
 because the light is not in him.§ 
 
 not end in death, even if, to display the power of God, a 
 temporary death ensues." 
 
 * The reading of the Sinaitic is made up of two ancient 
 variations, (i) "but for the glory of God," and (2) " but that 
 the Son of God may be glorified through it." 
 
 t The Beza has, e^iXd., " loved." 
 
 X Or, interrogatively, " and art thou going there again ? " 
 
 § "In it," the Beza, i.e., in the night. The answer is 
 obscure and ambiguous (see ix. 5). The point seems to be, 
 
VERS. 5— 16.] ST. JOHN'S GOSPEL. 87 
 
 1 1. These are the very words that he spoke ;* 
 and after this he said to them, Lazarus, our 
 friend, has fallen asleep ; f but I am going that 
 I may awaken him. 
 
 12. The disciples therefore said to him, 
 Master, if he has fallen asleep he will recover. 
 
 13. But Jesus had spoken about his death, 
 whereas i/iey fancied that he was speaking about 
 the repose of sleep. 
 
 14. Accordingly, Jesus then said to them in 
 plainness of speech, Lazarus is dead,:jl 
 
 15. And I am glad on your account, in order 
 that ye may believe, that I was not there ; but 
 let us go to him. 
 
 1 6. Thomas therefore, — he who is called 
 Didymus, — said to his fellow-disciples, Let us 
 also go that we may die with him.§ 
 
 that as Christ is the light of the world, that which is to be 
 done must be done while the light is shining. Therefore he 
 will return to Jerusalem. 
 
 * Possibly Tavravra is the transcriber's mistake. 
 
 t The Beza, here and in ver. 12, has the present tense, " is 
 sleeping." 
 
 X Literally, "died," viz., at the time when you hoped he 
 might be recovering. The Beza has, " Lazarus our friend." 
 
 § That is, die with our Master, who will assuredly be in 
 danger of death by stoning (see ver. 8). 
 
88 ST. yOHN'S GOSPEL. [chap. x. 
 
 17. Jesus therefore having arrived,* found 
 that he had now been four days in the tomb. 
 
 18. Now Bethany was near Jerusalem, about 
 fifteen furlongs distant. 
 
 19. And many of the Jews had come to 
 Martha and Mariam that they might console 
 them about their brother. 
 
 20. Martha then, when she heard that Jesus 
 was coming, went to meet him ; but Mary kept 
 sitting in the house. 
 
 21. Martha then said to Jesus, If thou hadst 
 been here, my brother would not have died. 
 
 22. And now I know, t that whatsoever 
 things thou shalt ask of God, God will give 
 thee. 
 
 23. Says Jesus to her, Your brother shall 
 rise again. 
 
 24. Says Martha to him, I know that he will 
 rise again at the resurrection on the last day. 
 
 25. Jesus said to her, I am the Resurrec- 
 tion and the Life ; he that has faith in me shall 
 live, even if he be dead ; 
 
 26. And every one who is now alive and 
 
 * The Beza has, " came to Bethany and found," etc. 
 t The Beza reads, "but even now I know." 
 
VERS. 17—27.] ST. JOHN'S GOSPEL. 89 
 
 has faith in me, will not die for all time. 
 Believest thou this ? 
 
 27. She says to him, Yea, Master, I believe 
 that thou art the Christ, the Son of God, who 
 is coming into the world.* 
 
 * The Jews were so impressed with the coming of a promised 
 Messiah that they readily — with minds predisposed for the 
 supernatural — accepted the credentials of cures which were 
 reported miraculous. Those who believe in "spiritism" are 
 equally ready, even in this age of science, to accept as true 
 manifestations, real or supposed^ of supernatural agency, not 
 less wonderful than the miracles which they reject. When 
 once Christ, believing himself to be the Messiah, called 
 himself by the equivalent title, " Son of God," his followers, 
 in spite of the monotheistic feeling of the Jews, proceeded to 
 place Son and Father side by side, and regard them as 
 co-equals. And thus, while generally distinguishing, St. Paul 
 occasionally so nearly identified the Sender with the Sent that 
 (i) the apotheosis, (2) the doctrine of the two Divine Persons, 
 and (3) the Trinity became logically inevitable. 
 
 In the Fourth Gospel, Christ is the Logos, the worker of 
 signs of his Divine mission, the Son obedient to the call to 
 give his life for the salvation of man. St. Paul, setting the 
 reported miracles aside, and even the miraculous incarna- 
 tion, but believing he had perso7ial evidence of and direct 
 call from the risen Christ, takes up the theory of atonement 
 and propitiatory sacrifice as the central point of his teaching. 
 There was a reason for this which can be plainly stated. The 
 ancient sun-worshippers in the valley of the Euphrates, whose 
 traditions found a ready response in the Semitic mind, 
 regarded human sacrifice as a divinely-appointed form of 
 expiation. For a parent to give his only son to be slain on 
 the altar was the highest act of obedience and devotion 
 
90 ST. yOHN'S GOSPEL. [chap. xi. 
 
 28. And having said this she went away and 
 called her sister Mariam, having told her pri- 
 vately,* The Teacher is here, and is calling for 
 you. 
 
 29. And she, when she heard it, arose quickly 
 and went to him. 
 
 30. Now Jesus had not yet come into the 
 village, but was still in the place where Martha 
 had met him. 
 
 31. The Jews therefore who were with her 
 in the house and were comforting her, having 
 noticed that Mariam had got up quickly and 
 gone out, followed her, supposing that she was 
 gone to the tomb to weep there. f 
 
 (see on iii. 16) ; and the voluntariness of the surrender was 
 the measure of the merit. This appears in many of the 
 legends of self-immolation in classical antiquity. 
 
 It is not really easy to reconcile the totally different views, 
 (i) that Christ was put to death by the Jews because he had 
 offended them by his teaching ; (2) that he gave himself up 
 to death as a willing victim for the salvation of mankind. 
 Between these views there is really nothing in common. Yet 
 it is by the transition of the one into the other that the 
 teacher, reformer, friend of sinners, the enemy of pride and 
 formalism, in the synoptic Gospels, becomes the "Lamb of 
 God Who is bearing the sins of the world," under the later 
 aspects of his office and mission. 
 
 * Or, "called privately." The Beza has, "in silence." 
 
 f That is, " to pay the tribute of loud wailing and lamenta- 
 
VERS. 28-34.] ^-^- 70/IJV'S GOSPEL. 91 
 
 32. Mariam then, when she had come where 
 Jesus was, on seeing him fell at his feet, saying 
 to him, Master, if thou hadst been here, my 
 brother would not have died, 
 
 2)2,. Jesus therefore, when he saw her weep- 
 ing and the Jews weeping who had gone out 
 with her, he chafed in his spirit,* and inwardly 
 vexed himself, 
 
 34. And said. Where have ye laid him ? 
 They say to him, Master, come and see. 
 
 tion for the dead." The Greeks from early times regarded 
 this as one of the solemn duties to be paid to one deceased, 
 the omission of which would prevent his rest. The Sinaitic 
 reads, "thinking that Jesus was (is) going to the tomb," 
 etc. 
 
 * The compound is used in ^Esch., Theb., 461, of the im- 
 patient neighing of a horse. In other passages of the New 
 Testament it conveys the idea of chiding and dissatisfaction. 
 Hesychius gives the sense of " issuing orders under threat." 
 It is to be regretted that a word so important to such a narra- 
 tive should be extremely uncertain. The version " groaning " 
 has no authority. It is impossible to give a rendering that is 
 quite satisfactory. The idea is, " he bitterly reproached (was 
 angry with) himself," viz., for having been absent. The 
 Vulgate has, " infremuit spiritu et turbavit seipsum." The 
 meaning seems to be that he allowed his naturally tranquil 
 demeanour to be roused to the expression of emotion. The 
 Beza reads, " he was disturbed in the spirit as one angry 
 with himself." 
 
92 ST. yOHN'S GOSPEL. [chap, xi 
 
 35. Jesus wept. * 
 
 36. The Jews therefore said, Behold how he 
 loved him. 
 
 2,^. And some of them asked, t Could not 
 this man, who opened the eyes of one that 
 was blind, have caused that this man also 
 should not die ^ 
 
 38. Jesus therefore again inwardly chafing 
 goes to the tomb ; and it was a cave with a 
 stone lying close against it.:^ 
 
 39. Says Jesus, Remove the stone. Says 
 Martha to him, — the sister of him that had 
 died, — Master, by this time he stinks, for he 
 has been dead four days.§ 
 
 40. Says Jesus to her, Did I not tell you 
 
 * The very short phrase hardly expresses the meaning 
 according to our idiom. We should say, " burst into tears," 
 or " shed tears at the words." Both the Beza and the Sinaitic 
 read, " And Jesus wept." 
 
 t Gr., said. 
 
 \ To close the entrance. 
 
 § Dr. Westcott well observes, that this (the incipient putre- 
 faction) is given not as a fact, but as expressing the fear or 
 surmise of the sister. 
 
 The Greeks had peculiar ideas about the " third day " after 
 death. Till that had expired, they thought the spirit was yet 
 within call, and the apparently dead might be in a trance. (See 
 the curious injunction of Hercules, who has restored Alcestis 
 
VERS. 35— 44-] ■5'-^- yOHN'S GOSPEL. 93 
 
 that, if you will have faith, you will see the 
 glory of God ? 
 
 41. Accordingly they removed the stone, and 
 Jesus raised his eyes upwards and said, Father, 
 I o-ive thee thanks that thou heardest me. 
 
 o 
 
 42. And / knew that at all times thou dost 
 hear me ; but (yet) on account of the crowd 
 standing around I said it, that they may 
 believe that it was thou who didst send me. 
 
 43. And having said these (words), in a 
 loud voice he cried, Lazarus, come hither out 
 of (the tomb).* 
 
 44. Forth came the dead man, having his 
 feet and his hands tied with bandages,! and 
 his face was bound round with a towel. Says 
 
 from the grave, not to speak to her //// ^he third day has 
 come (Eur., Alcest., 1146). Special rites {rpira or npoTpira) 
 were paid to the ghost on that day. 
 
 * The literal call, hither, outside ! is rather remarkable. 
 The loud summons for the dead to appear, or return to life, 
 is nearly the same in .^sch., Pers., 687, Ka\ yjfvxay(oyo'is 
 opdtd^ovTes yoovs olKvpas KuXe'icrde p,\ 
 
 t Literally, "cuttings" of cloth. The limbs, observes Dr. 
 Westcott, may have been swathed separately, as was the 
 Egyptian fashion. 
 
 The difficulties in this stupendous miracle are of course 
 great, and they are not really met by Dr. Westcott' s remark, 
 that if the fact is denied, and a conclusion is come to that the 
 
94 ST. JOHN'S GOSPEL. [chap. xi. 
 
 Jesus to them, Untie him, and let him go his 
 way. 
 
 45. Many therefore of the Jews, — those 
 who had come to Mariam and seen what he 
 had done, — beheved in him. 
 
 46. But some of them went off to the Phari- 
 sees, and told them what things Jesus had 
 done.* 
 
 47. Accordingly the chief priests and the 
 Pharisees convened a meeting, and said, What 
 are we to do ? t For this man is working 
 many signs. 
 
 scene was an imposture or the record a fiction, " both of these 
 hypotheses involve a moral miracle." 
 
 It is not stated that the iiarrator was present ; yet the 
 narrative is very circumstantial, and it would seem from 
 ver. 45 that there were a considerable number of spectators, 
 evidently prepared to witness some marvellous act. 
 
 In the next chapter we read of Lazarus residin.^^ with his 
 family, as if nothing unusual had happened to him. Then 
 we read that the Jews wished to put Lazarus to death. 
 
 To restore a dead man to life is to inflict on him the pain of 
 dying again. It may be a demonstration of Divine power, 
 or a favour to surviving friends ; but we are reminded of the 
 Homeric verse (Od., xii., 22), "Unhappy wretches, who have 
 to die twice, while other mortals die but once." 
 
 * Probably, as there seems to be emphasis on "having 
 seen," these others went, not immediately, perhaps, to tell the 
 wonderful tidings that a dead man had been recalled to life. 
 
 ■f Literally, "What are we for doing? " 
 
VERS. 45—52.] ST. JOHN'S GOSPEL. 95 
 
 48. If we let him off as we are now doing, all 
 will believe on him, and the Romans will come 
 and take away both our place and our nation. 
 
 49. But one of them, Caiaphas, being high- 
 priest that year, said to them. Ye know nothing. 
 
 50. Nor do ye consider that it is your own 
 interest that one man should die in behalf of 
 the people, and the whole nation perish not.* 
 
 51. Now this he said, not of himself, but 
 being high-priest for that year he spoke for 
 them with a prophetic foresight! that Christ 
 was about to be put to death in behalf of the 
 nation. 
 
 52. And not only on behalf of the nation, 
 but in order that he might also bring together 
 into one the children of God that are scat- 
 tered. 
 
 * Either you must punish this pretended Messiah, or he will 
 proclaim himself King, and draw upon you the wrath of the 
 Romans. See xviii. 14. 
 
 t Properly, irpocprjreveiv is not " to predict," but to speak as 
 the mouthpiece of another. The two senses seem here com- 
 bined ; the Evangelist wishes to show, that the words used, 
 " the whole nation perish not," had an ulterior meaning, viz., 
 the uniting under one headship under a common Saviour. 
 Hence he seems to attribute to the speech of the chief priest 
 a greater weight than a private opinion. 
 
96 ST. JOHN'S GOSPEL. [chap. xt. 
 
 53. From that day therefore they took 
 counsel that they might put him to death. 
 
 54. Jesus therefore no longer walked with 
 freedom* among the Jews, but departed thence 
 into the region near the wilderness,! to a city 
 called Ephraim, and there he stayed with the 
 disciples. 
 
 55. Now the Passover of the Jews was nigh, 
 and many had gone up to Jerusalem out of the 
 country that they might purify themselves.^ 
 
 56. They sought therefore for Jesus, and 
 spoke with one another as they stood in the 
 temple, What do ye think ? That he will not 
 come to the feast ? 
 
 57. Now the chief priests and the Pharisees 
 had given commands, that if any one should be 
 aware where he was, he should give informa- 
 tion, that they might lay hands on him. 
 
 * Or, literally, " in free conversation." 
 
 t The Beza adds a word which is perhaps the corrupted 
 name of the region (o-ajuc^ovpen/). 
 
 X By the sprinkling with hyssop, etc. The Beza and Sin. 
 read, "before the Passover, that," etc.^ 
 
J 
 
 XII. 
 
 I. y ESUS therefore six days before the 
 Passover came to Bethany, where 
 Lazarus was,* whom Jesus had raised 
 
 from the dead. 
 
 2. They made therefore! for him a dinner 
 there, and Martha served, but Lazarus was 
 one of those redining (at table) with him. 
 
 3. Accordingly Mariam taking a pound of 
 fragrant essence, (made) of nard used for sip- 
 ping, | of great price, anointed the feet of Jesus, 
 and wiped with her hairs his feet ; and the 
 house was filled with the scent of the essence. 
 
 * The Beza adds, " who had been dead." 
 
 t The Beza reads, " and they made," etc. 
 
 X Probably of the kind described by PHny, N.H. xii. 12, as 
 of "pleasant taste," and used (as Eau de Cologne now is) to 
 drink in small sips, to give fragrance to the breath. The 
 epithet (from Trlva) is the same as the ttkttov <pdpfiaKov, "a 
 draught," in -^sch., Prom., 480. It occurs also in Mark xiv. 3, 
 where the anecdote is given with some differences. See also 
 Matthew xxvi. 6. 
 
 7 
 
98 ST. 'JOHN'S GOSPEL. [chap. xii. 
 
 4. But Judas Iscariot, one of his disciples, — 
 he who was soon to betray him, — said (to her), 
 
 5. Why was not this essence sold for three 
 hundred denars* and given to the poor ? 
 
 6. Now this he said, not because he cared 
 for the poor, but because he was a thief, and 
 having the burse, f he had the carrying of what- 
 ever was thrown (as alms). 
 
 7. Jesus accordingly said, Let her be,| that she 
 may keep it against the day of my entombment. 
 
 8.§ For the poor ye have always with you, 
 but me ye have not always. 
 
 * Nearly as many francs. 
 
 t From Pollux, x., 153, it would seem that this was the name 
 of the case in which flutes and their mouthpieces were carried. 
 Either from the shape, or from the allusion to yXwo-o-a, it meant 
 also a box (or satchel) in which alms and contributions of food 
 were collected. Judas, it seems, would have preferred the 
 offering stored away in the burse. This anecdote suggests a 
 curious picture of the lowly disciples and their Teacher going 
 about to collect alms of all kinds. 
 
 X Literally, perhaps, "dismiss her" (from the charge, or 
 from blame). The Revised Version has, " sufi'er her to keep 
 it against the day of my burying." Only a very small portion 
 would have been used for anointing, and the remainder could 
 be reserved. 
 
 § The Beza omits this verse, and continues thus : "And a 
 great multitude of the Jews had heard that he was (is) there, 
 and had come," etc. 
 
VERS. 4—13- ] 'ST. yOHN'S GOSPEL. 99 
 
 9. A great multitude* then from the Jews 
 was aware that he was there ; and they came 
 not only on account of Jesus, but that they 
 mio^ht also see Lazarus whom he had raised 
 from the dead. 
 
 10. But the chief priests also took counsel 
 that they might even put Lazarus to death, 
 
 1 1. Because it was through him that many of 
 the Jews went off and put their trust in Jesus. 
 
 12. On the morrow the multitude! that had 
 come to the feast, having heard that Jesus was 
 coming into Jerusalem, 
 
 13. Took the leaf-stems of the palm-trees 
 and went forth for the purpose of meeting him, 
 and cried aloud, Osanna ! blessed is he that 
 comes in the name of the Lord and (as) the 
 KingJ of Israel. 
 
 * Both here and in ver. 12 the article is prefixed to the 
 noun, 6 o^Xoy woKvs, in the Vat. It is omitted in the "te.\tus 
 receptus " of 1552 and in the Beza, but only in 12 in the Sinaitic. 
 There must have been two separate readings, 6 oxKoi, and 
 oxKos TToXvs, and the two have been unskilfully combined. The 
 united phrase could not mean " the common people." 
 
 t Omitting here the word iroKvt. The Beza and Sinaitic 
 read, " a great multitude," and the latter, " having come." 
 
 \ The Beza reads simply, " the King." The triumphal 
 entry is recorded in all the Gospels. Christ accepts the prof- 
 
100 ST. JOHN'S GOSPEL. [chap. xii. 
 
 14. And Jesus having found a young ass, sat 
 upon it, even as it is written, 
 
 15. 'Fear not, Daughter of Zion ; behold, 
 thy King cometh sitting on an ass's colt.' 
 
 16. These things understood not his disciples 
 at first ; but when Jesus had been glorified,* 
 then remembered they that these (words) had 
 been written about him and these (things) they 
 had done to him. 
 
 1 7. The multitude therefore that was with 
 him when he called Lazarus forth from the 
 tomb and raised him from the dead, bare 
 witness. 
 
 18. It was for this also that the multitude 
 had gone to meet him, because they had heard 
 that he had done this sign. 
 
 19. The Pharisees therefore said to them- 
 selves. Ye see that ye are doing nothing that 
 
 fered honours of the multitude (the lower classes, doubtless) 
 as the Messiah. To be hailed publicly as "king" was an 
 exceedingly dangerous position. It was this event, it may be 
 said, that sealed his fate. The title was treasonable in the 
 Roman view, and the scoffing title set over the cross by Pilate's 
 order marked his disapproval of the claim. 
 
 * That is, perhaps, when he had attained his full renown 
 and reputation. See on ii. 11, and below 24. 
 
VERS. 14—24.] ST. JOHN'S GOSPEL. loi 
 
 avails aught ; lo ! the world^ is gone off after 
 him. 
 
 20. Now there were certain Greeksf of the 
 number of those who were going up that they 
 might worship at the feast. 
 
 21. These accordingly came to Philip from 
 Bethsaida of Galilee, and asked him saying, 
 Sir, we desire to see this Jesus. 
 
 22. Philip goes and tells Andrew ; (accord- 
 ingly) Andrew comes with Philip,J and they 
 tell Jesus. 
 
 23. And Jesus answers them saying, The hour 
 is come for the Son of Man to be glorified.^ 
 
 24. Verily, verily I say unto you, Unless the 
 grain of the corn should fall on the ground and 
 
 * The Beza has, " the whole world." 
 
 t " Apparently proselytes of the Gate.^' — Dr. Wesfcott. 
 
 \ Literally, " comes Andrew and Philip and they say," etc. 
 The Sinaitic reads, "and again comes Andrew and Philip ; " 
 the Beza, "again" (without and') "Andrew and Philip tell 
 Jesus." 
 
 § The precise meaning of this verb, of such frequent occur- 
 rence in the New Testament, is not clear; but our '(military) 
 word "glory" does not convey the same idea as the Greek 
 term, which is rather that of bringing to men's thoughts, or 
 into the highest repute. The " Doxology " seems to turn on 
 this attribution of So^a, the conclusion of the mind as to the 
 ineffable greatness of God. 
 
102 ST. JOHN'S GOSPEL. [chap. xii. 
 
 die, it remains only itself ; * but if it dies, it 
 bears much fruit. 
 
 25. (Even so) he who loves his life causes it 
 to perish, t and he who cares not for:]: his life 
 in this world will keep it for life everlasting. 
 
 26. If any one ministers to me, let him follow 
 me, and where I am, there also this server § of 
 mine will be ; if any one ministers to 7}ie, the 
 Father will honour him. 
 
 27. Now is my soul troubled ; and what 
 should I say ? Father, bring me safe out of 
 this hour ? Yet it was for this that I came into 
 this hour. 
 
 28. Father, glorify my name ? || There came 
 
 * Without productiveness. 
 
 t The Beza reads, " will lose it." 
 
 J Literally, "hates it," as if anxious only to be rid of it. 
 The followers of Christ even to death, and the spread of his 
 teaching by those means, seem referred to. 
 
 § The emphasis is marked as Dr. Westcott suggests. Both 
 the verb and the noun are rendered by "serve" and "ser- 
 vant" (A.V. and R.V.). 
 
 II Usually rendered without interrogation, and with the read- 
 ing of the Sinaitic, Beza, and Vulgate (probably the true one) 
 "thy name." The Beza reads, "glorify thy name in (or 
 with) the glory which I had with thee before the world was 
 created," i.e., as the Logos. Here it may be remarked that 
 supernatural voices, as in Mark i. 11, Acts ix. 4, form a com- 
 
VERS. 25—33.] ST. yOFLV'S GOSPEL. 103 
 
 accordingly a voice out of the sky, ' I have both 
 glorified it, and I will glorify it again.' 
 
 29. (Then) the crowd who stood and heard 
 it, said there had been thunder. Others said, 
 An angel hath spoken to him. 
 
 30. Jesus answered and said. It is not for * 
 me that this voice has come, but for you. 
 
 31. Now is the judgment of this world ; f 
 now is the ruler of this world about to be cast 
 out. 
 
 32. And I, if I be raised on high from the 
 earth,:): will draw all men§ to myself. 
 
 2,^^. Now this he said, signifying by what 
 kind of death he was about to die. 
 
 mon feature in the portents of classical antiquity (Eur., Bacch., 
 1078; Iph. T., i., 1385; Androm., 1147), and not much weight 
 can be given to evidence of alleged events in which deception 
 is so extremely easy. 
 
 •Literally, "through," " on account of." 
 
 t Not meaning, " Now the world will be brought to trial for 
 sin," but, "Now it will decide whether it will be for me or 
 against me." 
 
 t On the cross, like the healing serpent in the wilderness 
 (see iii. 14). A word is used suitable also to the Ascension. 
 But the obvious meaning is, that as the Israelites were drawn 
 or attracted to the brazen symbol in the hope of a cure, so 
 mankind shall be drawn to their Healer and Saviour on the 
 cross. 
 
 The Beza and Sin. read, " all things." 
 
104 ST. yOHA^'S GOSPEL. [chap. xii. 
 
 34. The crowd therefore answered him, We 
 heard out of the law that the Christ remains for 
 all time ; and how is it that you say that the 
 Son of Man must be raised up ? Who is this 
 Son of Man ? 
 
 35. Jesus therefore said to them, Yet for a 
 little time the light is among you ; walk while 
 ye have the light, that darkness may not over- 
 take you ; and he who walks in the dark knows 
 not where he is going. 
 
 36. While ye have the light, believe in 
 the light, that ye may become sons of light. 
 These (words) spake Jesus, and went off and 
 was hidden from them. 
 
 TfJ. But though he had done so many signs in 
 their presence, (yet) they believed not on him, 
 
 38. That the saying of Esaias the prophet 
 might be fulfilled, which he spake, ' Lord, who 
 had trust in that which we heard, and to whom 
 was the Lord's arm displayed ? ' 
 
 39. (And) it was for this cause that they were 
 not able to believe, — for that again Esaias had 
 said, 
 
 40. * He has blinded their eyes and he 
 hardened their hearts, that they might not see 
 
VERS. 34— 46.] ST. yOHN'S GOSPEL. 105 
 
 with their eyes and perceive with their heart 
 and be turned, and I should heal them,' 
 
 41. Thus said Esaias, because* he saw his 
 glory, t and spoke about him. 
 
 42. Nevertheless, even of the rulers many 
 believed on him, though on account of the 
 Pharisees they did not confess (him), that 
 they might not be excluded from the assembly. 
 
 43. For they were fond rather of their repu- 
 tation with men, above (their zeal for) the glory 
 of God. J 
 
 44. And Jesus cried aloud and said. He that 
 has faith in me has not faith in me, but in him 
 who sent me ; 
 
 45. And he that beholds me beholds him who 
 sent me. 
 
 46. I have come a light into the world, that 
 he who has faith in me may not remain in the 
 dark ; 
 
 * The Beza reads. " when he saw the glory of his God." 
 t Dr. Westcott observes : "St. John identifies the Divine 
 Person seen by Isaiah with Christ" (as the Logos). He also 
 remarks that the latter quotation (Isa. vi. 10) " differs alike from 
 the Hebrew and the LXX." The former citation is Isa. liii. i. 
 The Beza here reads, " he has blinded thine heart, that," etc. 
 \ The Beza reads, " rather than the glory," etc. 
 
io6 ST. JOHN'S GOSPEL. [chap. xii. 
 
 47. And if any one hear my sayings and 
 keep them not,* / judge him not ; for I came 
 not to judge the world, but to save the world. 
 
 48. He that rejects me and receives not my 
 sayings has (already) one that judges him : the 
 word which I spoke, that it is that will judge 
 him in the last day. 
 
 49. For I spoke not of myself, but the Father 
 who sent me has himself given me a command 
 as to what I should say and what I should 
 speak about. 
 
 50. And I know that his commandment is 
 everlasting life. The (words) therefore that / 
 speak, even as the Father has told (them) to 
 me, so do I speak. 
 
 * The Beza omits " not." 
 
XIII. 
 
 I. XT OW before the feast of the Passover 
 1 >l Jesus, knowing his hour had come 
 that he should pass out of this world to the 
 Father, after having fondly loved his own who 
 were in the world, (showed that) his love for 
 them was complete. 
 
 2. And as dinner was going on,* the accuser 
 having now put it into his heart that Judas, son 
 of Simon, (called) Iscariot, should betray him ; 
 
 3. (Jesus) knowing that the Father had com- 
 mitted all things into his hands, and that as he 
 had come forth from God, so (now) he was 
 going to God, 
 
 4. Rises from the dinner and lays down his 
 outer garments, and taking a towel girded him- 
 self (therewith). 
 
 * The Beza reads, " was over." 
 
io8 ST. JOHN'S GOSPEL. [chap. xiii. 
 
 5. Next he put water into the wash-pot, and 
 began to wash the feet of his disciples, and to 
 wipe them with the towel wherewith he was 
 girt. 
 
 6. Accordingly he comes to Simon Peter ; 
 (but he) says to him, Master, washest thou 
 my feet ? 
 
 7. Jesus answered and said to him. What I 
 am doing, you understand not now, but you 
 will know afterwards. 
 
 8. Says Peter to him. Never for all time shall 
 thou wash my feet ! Jesus answered him, If I 
 wash thee not, thou hast no part with me. 
 
 9. Says Simon Peter to him, (Then), Master, 
 (wash) not my feet only, but my hands also and 
 my head. 
 
 10. Says Jesus to him, He that has been 
 (cleansed) in the bath has no need to do more 
 than to wash his feet,* but he is clean all over ; 
 clean too are ye, but not all. 
 
 1 1. (For he knew him that was betraying him ; 
 therefore said he, Not all of you are clean). f 
 
 * The Beza reads, " has no need to wash his head, but 
 only his feet, for he is clean," etc. 
 t The Beza omits the latter half of this verse. 
 
VERS. 5—17.] ST. JOHN'S GOSPEL. 109 
 
 12. When therefore he had washed their feet 
 and taken up his outer garments and again 
 reclined (at table), he said to them, Are ye 
 aware what I have done for you ? 
 
 13. You call me (by the names) The 
 Teacher, and The Master ; and ye say well, 
 for (such) I am. 
 
 14. If then /washed your feet, your Master 
 and your Teacher, (so) ye also* are bound to 
 wash each other's feet ; f 
 
 15. For I gave you an example, that even 
 as I did to you, so ye also should do (to each 
 other). 
 
 16. Verily, verily I say unto you, The slave 
 is not greater than his master,:jl nor the envoy 
 greater than he who sent him. 
 
 17. If ye know these things,§ blessed ye 
 are if ye do them. 
 
 * The Beza reads, "how much more are you also bound," 
 etc. 
 
 t That is, to show similar tokens of love and humility or 
 self-denial. It is curious that the literal foot-washing has 
 passed into a Church-rite. 
 
 X Or, "owner." 
 
 § " The lessons conveyed by the feet-washing." — Dr. West- 
 cott. 
 
no ST. JOHN'S GOSPEL. [chap. xiii. 
 
 1 8. It is not about all of you that I speak ; 
 / know what persons I chose for myself; but 
 (it has so happened) that the Scripture may be 
 fulfilled, ' He that eats my bread raised against 
 me his heel.'* 
 
 19. I tell you now at once, before it has 
 come to pass, that ye may believe, when it has 
 come to pass, that I Am.f 
 
 20. Verily, verily I say unto you. He that 
 receives any one I may have sent,:}: receives 
 me ; and he that receives me receives him who 
 sent me. 
 
 21. When Jesus had spoken thus he was 
 troubled in his spirit, and bare witness § and 
 said, Verily, verily I say unto you, that one 
 oi you is about to betray me. 
 
 22. The disciples looked at each other, || 
 doubting of whom he was speaking. 
 
 23. (Now) there was one of his disciples 
 
 Psalm xli. 9. 
 
 t See on viii. 58. 
 
 X It is likely that av riva was originally ovriva {quemcunque 
 miser 0, Beza). The Apostles are meant. 
 
 § Viz., that one of the Twelve was a traitor to him. 
 
 II The Sinaitic gives, "The Jews therefore looked at each 
 other, the disciples," etc. This is a vestige of an ancient 
 double reading. 
 
VERS. 18—27.] S^- JOHN'S GOSPEL. ni 
 
 leaning back on the bosom of Jesus, — that 
 one who was the favourite of Jesus.* 
 
 24. To him therefore Simon Peter nods, and 
 says to him,t Say who he is of whom he speaks. 
 
 25. He (then), having fallen back after this 
 fashion J on the breast of Jesus, says to him. 
 Master, who is it ? 
 
 26. Jesus therefore replied. It is he for 
 whom I shall dip the sippet, and give it to 
 him. Accordingly he dipped a sippet, and 
 took and gave it to Judas (the son) of Simon 
 Iscariot. 
 
 27. And after the sippet, § then entered 
 Satan into him. Jesus therefore says to him, 
 What thou art for doing, get done quickly. 
 
 . * The custom of reclining at meals on a divan [torus) was 
 precisely the same with Jews, Greeks, and Romans ; it was 
 the ancient and general custom of the East. 
 
 In this case, "St. Peter, sitting (reclining) in the second 
 place (of honour) was not in a favourable position for hearing 
 any whisper, which would fall naturally on the ears of St. 
 John ' ' (in the third place). — Dr. Westcott. 
 
 t The Beza reads, " to find by inquiry who this might be of 
 whom he spoke (speaks)." So also the Sinaitic. 
 
 \ The Beza and Sinaitic omit, " after this fashion." (" He 
 leaning back, as he was," R.V.) 
 
 § The Beza omits this clause. The reading is made up of 
 two, (i) " then," and (2) " after the sippet." 
 
112 Sr. JOHN'S GOSPEL. [chap. xiii. 
 
 (28. Of this none of those reclining were 
 aware, why he said it to him ; 
 
 29. For some thought, as Judas had the 
 burse, that Jesus said this to him, Buy what 
 we have need of for the feast ; or that he might 
 give something to the poor.) 
 
 30. He therefore after he had taken the 
 sippet went out immediately ; and it was night. 
 
 31. When therefore he had gone out, Jesus 
 says. Now is the Son of Man glorified,* and 
 God is glorified in him ; 
 
 32. And God will glorify him in himself, 
 and will glorify him forthwith. f 
 
 2iZ- Little children, yet a little while I am 
 with you. Ye shall seek me, and even as I 
 said to the Jews, that where I go, ye cannot 
 come, so I say to you now. 
 
 34. A new commandment do I give you, 
 that ye love one another, — that even as I loved 
 you, so ye also may continue to love each 
 other. J 
 
 * Or brought to honour and repute. See on ii. 11. 
 t Christ seems to say that his death and reunion with the 
 Father are close at hand. 
 
 X This passage seems made up from two ancient readings, 
 
VERS. 28— 38] ST. JOHN'S GOSPEL. 113 
 
 35. By this shall all men know that ye are 
 my disciples, if ye have love one to the other. 
 
 36. Says Simon Peter to him, Master, where 
 are you going to ? Jesus answered. Where I 
 go, you cannot now follow me, but you shall 
 follow me later on. 
 
 2,^. Says Peter to him, Master, why am I 
 not able to follow thee even now ? I will lay 
 down my life for thee. 
 
 38. Jesus answers, Thy life thou wilt lay 
 down for me ? Verily, verily I say unto thee, 
 the cock shall not crow till thou hast denied 
 me thrice. 
 
 (i) " that ye may love each other even as I loved you ; " and 
 (2) " that even as I loved you, ye also may love each other." 
 The same particle (ti/a expresses " that " in both clauses. 
 
 8 
 
XIV. 
 
 I. T ET not your heart be troubled ; you 
 i J put your trust in God ; put your trust 
 also In me.* 
 
 2. In the house of my Father there are 
 many dwelling-places. If it were not so, I would 
 have told you that I am going to prepare a place 
 for you ; and if I do go and 
 
 3. Prepare you a place, I am coming again, 
 and (then) I will take you to myself,t in order 
 that where I am, ye also may be. 
 
 4. And as to where I am going, ye (already) 
 know the way.:}: 
 
 5. Says Thomas to him. Master, we do not 
 know where thou art going ; how (then) do 
 we know the way ? 
 
 * Or, "trust in God and in me;" or, "as ye trust in God, 
 so trust in me." 
 t " To my own house," as it were. 
 \ " Ye know, and the way ye know " (Beza). 
 
VERS. I— 10.] ST. JOHN'S GOSPEL. 115 
 
 6. Jesus says to him, / am the way, and 
 the truth, and the life : no one comes to the 
 Father except through me. 
 
 7. If ye had known me, ye would have 
 known * also my Father ; even now ye know 
 him and have seen him.f 
 
 8. Philip says to him, Master, show us \ 
 the Father, and we are content. 
 
 9. Jesus says to him. Have I been so long 
 a time with you, and do you not know me, 
 Philip ? He that has seen me has seen the 
 Father. How is it that you say, Skew us the 
 Father ? 
 
 10. Will you not believe that I am in the 
 Father and the Father is in me ? These words 
 which (I speak) § to you I speak not from 
 myself (the Father speaks them) ; and the 
 Father abiding in me does his works. 
 
 * The Sinaitic has, "ye will know, and even now ye will 
 know him." The Beza, " Ye will know, and even now ye know 
 him." 
 
 t That is, in me. 
 
 X That is, ' ' point him out to us." 
 
 § The Sinaitic reads, a iycb \a\5> vfiiv. The older reading 
 probably was d Xeyco vfjuv, whence Vat. o eyw Ifi'iv. 
 
 II Though a;p^arently mine, both words and works are his. 
 
ii6 ST. JOHN'S GOSPEL. [chap. xiv. 
 
 1 1 . Believe 7ite (when I tell you) that I am 
 in the Father and the Father in me ; or if not, 
 believe me on account of his works.* 
 
 12. Verily, verily I say to you, he who 
 believes in me shall himself also do the works 
 that I do ; yea, he shall do greater works than 
 these, because I am going to the Father, 
 
 13. And whatever ye may ask in my name, 
 that I will do, that the Father may be glori- 
 fied in the Son. 
 
 I4.t If ye shall have asked me anything in 
 my name, that I will do.+ 
 
 15. If ye love me, ye will keep § these my 
 commandments. 
 
 16. And I will ask the Father, and he will 
 give you another advocate, that there may be 
 with you for ever that spirit of truth which the 
 
 * Cod. Sin., et Se ^ir], TCI epya avra TnaTevfre . Cod. Vat., 81a. 
 TO. f'pya avToii tt. Cod. Bezae, 8ta to. epya avra TTicrTeveTe. 
 
 t Ver. 14, if the text is right, must have been a variant 
 reading, or an independent statement of the promise just above. 
 ]i\it J>er/ia_ps not tovto ttohjo-o), but tovto voirjafTe was the old 
 reading in ver. 13 {i.e., you shall work any miracles in my 
 name). 
 
 X Originally, perhaps, toijto Scocrco. 
 
 § The Beza has, "keep." 
 
VERS. 11—22.] ST. yOHiY'S GOSPEL. 117 
 
 world cannot receive because it beholds it not 
 nor knows it,* 
 
 17. Ye know it because it abides with you 
 and is '\ in you. 
 
 1 8. I will not let you go \ as orphans ; I am 
 coming to you. 
 
 19. Yet a little while and the world beholds 
 me no longer ; but ye behold me,§ because I 
 live and ye shall live. || 
 
 20. In that day ye will know that I am in 
 my Father, and ye in me, and I in you.^ 
 
 21. He that has (received) my command- 
 ments and keeps them, he it is who loves me, 
 and he who loves me will be loved by my Father, 
 and I will love him and manifest myself to him. 
 
 22. Says Judas to him, — not the (one called) 
 Iscariot, — Master, what has come to pass that 
 you are about to manifest yourself to tcs, and 
 not to the world } 
 
 * For " it " the Beza (not the Sin.) gives, " him." 
 
 t "Will be in you," the Sinaitic. 
 
 X Or, " dismiss you " (as my companions). 
 
 § We should expect dtwprjaeTe. The "Second Coming" 
 seems referred to. 
 
 II " But ye behold me : because I live, ye shall live also " 
 (R.V.). The meaningmay be, " Ye will be alive when I return." 
 
 % Or, " and that as I am in you, so ye are in me." 
 
ii8 ST. JOHN'S GOSPEL. [chap. xiv. 
 
 23. Jesus answered and said to him, If any 
 one loves me, he will keep my word, and my 
 Father will love him, and we will come* to 
 him, and make our stay with him. 
 
 24. He who loves me not keeps not my 
 words, and the word which ye hear is not mine, 
 but the Father's who sent me. 
 
 25. These things I have spoken to you while 
 abiding with you ; 
 
 26. But the Advocate, the Holy Spirit,! 
 which the Father will send in my name, he 
 shall teach you all things, and remind you of all 
 that I said to you.| 
 
 27. / give up peace for you ; § my peace I 
 
 * The Beza has, " I will come and make," etc. 
 
 t The Sinaitic has, " will send the Holy Spirit," adding 
 (by mistake of 6 for 6), "the Father in my name." 
 
 X The Beza has, "may have said to you." 
 
 § That is, worldly peace you are not likely to have. The 
 Vat. (not the Sin.) has cyw before elprjvrjv, which lays emphasis 
 on the person. 
 
 The proper meaning of dcpirnii is, I relinquish, resign, 
 give up, cast away, etc. (" / leave" is from the Vulg, 
 relinguo, and gives a wrong sense, "I bequeath"). The 
 Beza version has, " pacem dismitto vobis." The sense may 
 possibly be, " I am letting go (from heaven)," i.e., I will dis- 
 patch to you Peace, as one is said a06ii/at, to let a bird fly out 
 of the hand. So Milton in the " Ode to the Nativity," " But 
 he, her fears to cease, Sent down the meek-eyed Peace," etc. 
 
VERS. 23— 31.] ST. JOHN'S GOSPEL. 119 
 
 give you ; not as the world gives it do / give 
 it to you ; (therefore) let not your heart be 
 troubled nor cowardly. 
 
 28. Ye heard that I said, I am going away 
 and returning to you. If ye loved me, ye 
 would have rejoiced at my going to the Father, 
 for the Father is greater than I. 
 
 29. And now I have told you before it 
 happens, that when it has happened ye may 
 believe. 
 
 30. I will not now speak more at length with 
 you ; * for the ruler of the world is coming, and 
 it is not that he has anything in me,t 
 
 31. But that the world may know that I love 
 the Father, and even as the Father gave me a 
 command, so I do. Arise, let us go hence. 
 
 * Quite literally, '*I shall not any more say many things 
 with you." 
 
 t Cod. Bezae has, kcli iv ifiol oIk ep^et ovbtv evpt'iv, "et in me 
 non habet nihil invenire." Vulgate, " et in me non habet 
 quicquam." However translated, the meaning is obscure. 
 The sense may be, " I am about to come under the power of 
 the Romans, and though no crime will be found in me, I shall 
 suffer in testimony of my love," etc. See xii. 31. 
 
XV. 
 
 I. T AM the real vine, and my Father is the 
 -I. husbandman. 
 
 2. (If there be) any branch on me that does 
 not bear fruit, he removes it, and every such as 
 does bear fruit he prunes* in order that it may 
 produce yet more. 
 
 3. Already j^'^ have been pruned and dressed t 
 through the word which I have spoken to you. 
 
 4. Abide in me as I (abide) in you. Even 
 
 * Literally, " clears," " dresses," viz., from superfluous leaves 
 and side-shoots. The Beza reads, " will clear." 
 
 t Lit., " ye are clean," like well-pruned trees. 
 
 J This is certainly the true meaning of an idiomatic expres- 
 sion. See V. 17, and compare ^sch., Eiim., 140, tytip, 
 (yfipf Ka\ ov Tr]vb\ eyco Be cre ; Eur., Bacch., 364, Trttpco 8' avop- 
 Oovv crw/i' e/x6f, Kayco to crbv. " Do you support me, as I 
 support you." For "abide in" the Greek is "remain on." 
 But though the branch is on the stem, the stem is not " on" 
 the branch. The Beza omits ver. 3, and the first half of ver. 4. 
 
VERS. 1—9.] ^7: JOHA^'S GOSPEL. 121 
 
 as the branch cannot bear fruit of itself, unless 
 it remain on the vine, so neither (can) ye, un- 
 less ye abide in me. 
 
 5. I am the vine, ye are the branches ; he 
 that abides in me, and I in him, he it is that 
 bears much fruit ; (I say this) because apart from 
 me ye can do nothing. 
 
 6. If any one abides not in me, he is cast 
 out * as the vine-branch (from the vineyard) 
 and withers away ; and (then it is that) they 
 gather them up t and throw them into the fire, 
 and they are burnt. 
 
 7. If ye abide [not] \ in me, and my sayings 
 abide in you, ask whatsoever ye will, and it 
 shall be done to you. 
 
 8. Herein is my Father glorified, that 
 ye may bear much fruit, and become my 
 disciples. 
 
 9. Even as the Father loved me, (so) I also 
 
 * As the vine-clippings are carried off from the vineyards. 
 Tacit., Ann., xi., 2>2, "vehiculo quo purgamenta hortorum 
 excipiuntur." 
 
 t Viz., the clippings or dressings when they are withered 
 and dry. The Beza reads, " and they gather it up ; " Lat., ef 
 congregant illicd. So also the Sin. 
 
 X The negative is wrongly added. 
 
122 ST. JOHN'S GOSPEL. [chap. xv. 
 
 loved yoic. Abide * in this love of mine (for 
 you).t 
 
 10. (And) if ye shall have kept my com- 
 mandments, ye will abide in my love, even as 
 I have kept the Father's commandments, and 
 abide in his love. 
 
 11. These (words) have I spoken unto you 
 that this my joy may be in you, and yoitJ' joy 
 may be made full.lj: 
 
 12. This is my commandment, that ye love 
 one another, even as I loved you. 
 
 13. Greater love than this not any one has, 
 — that one should lay down his life in behalf of 
 his friends. 
 
 14. Ye are my friends, if ye continue to 
 do § what I command you. 
 
 * That is, perhaps, "continue to show to others the same 
 love which the Father has shown to me, and which I have 
 shown to you." The reading- of the Sinaitic is here remark- 
 able : " Abide in this love of mine even as I also kept the 
 commandments of my Father and abide in his love," \iov being 
 wrongly repeated, after to.'s evroXds. 
 
 t "The love that answers to my nature and my work." — Z>r. 
 Wesfcoit. 
 
 % That we may both rejoice in the confidence of mutual 
 love. 
 
 § The Beza reads, " for ye are — if ye shall have done." 
 
VERS. 10—19.] ST. JOHN'S GOSPEL. 123 
 
 15. I no longer call you servants,* because 
 the servant knows not what his master is doing; 
 hut you I have called friends, because all things 
 that I heard from, my Father I made known 
 to you. 
 
 16. It is not that you chose out me for your- 
 selves, but that I chose you, and put you in 
 this position, that ye might go hence and bring 
 forth fruit, and that your fruit may be lasting, 
 that whatsoever ye ask the Father in my name, 
 he may give it to you. 
 
 17. Such are my commands to you,"!" that ye 
 love one another. 
 
 18. If the world h^i^s you, ye are well aware 
 that it has shown its hatred to ine before it did 
 to you. J 
 
 19. If ye were of the world, the world would 
 show love to its own ; but as ye are not of the 
 
 Or rather, " slaves." 
 
 t Dr. Westcott takes this verse as " the introduction of a 
 new line of thought, and not as the summing up in conclusion 
 of what has gone before." It is true, the antithesis to love, 
 viz., hale, is now added ; but it seems directly suggested by 
 the foregoing. 
 
 t Literally, " it has hated me first in respect of you.'' 
 
124 -ST. yOHN'S GOSPEL. [chap. xv. 
 
 world,* but I chose you for myself out of 
 the world, therefore does the world hate 
 you. 
 
 20. Bear in mind the saying which I told to 
 you, that the servant is not greater than his 
 master. If they persecuted me, they will per- 
 secute you too ; if they kept my word, they 
 will also keep yours. 
 
 21. But all these things will they do to you 
 for my name's sake, because they know not 
 him that sent me.f 
 
 22. If I had not come and spoken to 
 them, they would not have had % sin ; but 
 as it is they have no excuse concerning their 
 sin, 
 
 23. He that hates me, hates my Father also. 
 
 24. If I had not done among them the works 
 which no one else (ever) did, they would not 
 have had sin ; but as it is, they have even seen 
 
 * Instead of this clause the Beza reads, " because ye were of 
 the world." 
 
 t That is, but the opposition and the hatred will arise from 
 ignorance of a Divine mission. 
 
 % The remarkable form eixoa-av represents the Latin ka- 
 buissent and the older Greek ovk av e'axov. The Beza reads, 
 ovx fi)(av. 
 
VERS. 20—27.] ^^- JOHN'S GOSPEL. 125 
 
 (them) and (yet) they have hated both me and 
 my Father.* 
 
 25. But it Is to the end that the word may 
 .be fulfilled that is written in their Law,t that 
 
 they hated me without a cause. 
 
 26. When the Advocate has come, whom I 
 will send to you from the Father, (even) the 
 Spirit of truth that goes forth from the 
 Father,J he will bear witness about me. 
 
 27. But ye likewise do (now) bear witness 
 of me, because § ye have been with me from 
 the beginning. 
 
 * " But now have they both seen and hated both me and my 
 Father" (A.V. and R.V ). 
 
 t Psalm XXXV. 19. 
 
 I The author of the treatise entitled " Philopatris," attributed 
 to Lucian, must have read this passage, § 12, where he speaks 
 satirically of the doctrine of the Trinity, vVov Trarpos, irvevna ex 
 narpoi innopfvoiievov, fv eK rpiav Koi e^ evos rpla. 
 
 § Or, " that ye have been with me (been my disciples) from 
 the first." 
 
XVI. 
 
 I. I ^HESE (words) have I spoken to you 
 X that ye may not* be made to trip ;t 
 
 2. (For) they will cause you to be shut out 
 from their assemblies, (and not only that,) but 
 the hour is coming when any one who may 
 have put you to death will think he is offering 
 a service to God. 
 
 3. And all this they will do because they 
 have no knowledge of the Father nor of me. 
 
 4. But these (words) have I spoken to you, 
 that when the time for themj has come, ye 
 may remember them, that / said them to you. 
 
 * The Sin. omits " not." 
 
 t Or, "scandalised," "offended" (A.V.), "be made to 
 stumble" (R.V.) The opposition to the disciples' teaching 
 seems to be meant, such as might cause a check and a 
 discouragement. 
 
 X Literally, " the hour of them." 
 
VERS. I— II.] ST. yOHN'S GOSPEL. 127 
 
 But I said them not to you at the first, because 
 I was with you.* 
 
 5. And now I am going to him who sent 
 me, and (yet) not one of you asks me. Where 
 art thou going ? 
 
 6. But because I have uttered these (words) 
 to you, this grief has filled your heart. 
 
 7. But / tell you the truth ; it is expedient 
 for you that I should depart ; for if I do not 
 depart, the Advocate will not come to you ; 
 but if I should go, I shall send him to you, 
 
 8. And he, when he comes, will bring a 
 charge against the world about sin, and about 
 righteousness, and about judgment. 
 
 9. About sin, because they have notf faith 
 in me ; 
 
 10. And about righteousness, because I am 
 going to the Father, and you behold me no more; 
 
 11. And about judgment, because the ruler| 
 of this world has been judged, § 
 
 * "The departure of Christ is the condition of the coming 
 of the Paraclete."— Z>r. Westcott. 
 
 t The Sin. omits the " not." 
 
 \ " He will show that the world is wanting in the knowledge 
 of what sin, righteousness, and judgment really are." — Dr. 
 Westcott. 
 
 § These three verses form an extremely obscure passage, 
 
128 ST. JOHN'S GOSPEL. [chap xvi. 
 
 12. I have yet much to say to you, but ye 
 cannot bear it now. 
 
 13. But when he has come, — the spirit or 
 truth, — he will guide you into all truth. For 
 he will not speak from himself, but what he hears 
 he will speak,* and of the things that are com- 
 ing he will bring you the tidings, 
 
 14. He it is that will glorify 77te, because he 
 will take of that which is mine, and bring it as 
 a message to you.t 
 
 1 5. 1 All things that the Father has are 
 mine;§ for this cause said I that he takes of 
 what is mine and will bring it as a message to 
 you. 
 
 of which it is difficult to find any satisfactory explanation. 
 Possibly the meaning of the last is, " Because the wickedness 
 of the Roman world has been denounced." See xiv. 30. 
 
 * Literally, " as many things as." This passage is remark- 
 able as constructively teaching a Trinity of Persons. " The fact 
 which is declared is, that the teaching of the Spirit comes 
 finally from the one source of truth. The words that follow 
 show that no distinction is made in this respect between that 
 which is of the Father and that which is of Christ." — Dr. 
 Westcott. 
 
 t It is not easy to render ai/ayyeXfl. " He will show " (A.V.); 
 "he shall declare" (R.V.) 
 
 % The Sinaitic omits ver. 15. 
 
 § The expression seems to reflect the familiar proverb, 
 KOiva TO tS>v (}>i\a)v, " friends possess all things in common." 
 
VERS. 12—19.] ^^' JOHN'S GOSPEL. 129 
 
 16. A little while and ye no longer behold 
 me, and again a little while and ye shall see 
 me. 
 
 17. (Some) of his disciples therefore said to 
 each other, What is this that he says to us, A 
 little while and ye behold me not, and again 
 a little time and ye shall see me ; and that* I 
 go to the Father ? 
 
 18. Therefore they kept on saying, t What 
 is this that he says, A little while ? We know 
 not. 
 
 19. Jesus was aware that they desired to 
 ask him, J and said to them. Is it about this 
 that ye question among yourselves, because I 
 said, A little while and ye behold me not, and 
 again a little while and ye shall see me ?§ 
 
 * Or (in reference to ver. 10), " and because I go." (Thus 
 A.V. and R.V.) The Sin. gives w (probably for an). 
 
 t The Beza omits this clause. 
 
 X The Sin. reads, " intended to ask him." 
 
 § If words have any meaning, and are not framed to deceive, 
 Christ here promised his early return ; and this, it is well 
 known, was the fixed belief of the Church in the first age. 
 When the fourth Gospel was written, disappointment at the 
 non-appearance had begun to set in. But the modern 
 attempts to explain away these and similar declarations are 
 futile. The followers of Jesus were taught to look for his 
 return from heaven, and they built all their hopes upon it 
 
 9 
 
130 ST. JOHN'S GOSPEL. [chap. xvi. 
 
 20. Verily, verily I say unto you, that ye 
 will weep and wail, but the world will rejoice ;* 
 ye will be grieved, but your grief will be turned 
 into joy. 
 
 21. The wife,t when she is in travail, has 
 sorrow because her hour is come ; but when 
 she has given birth to the child, she thinks 
 no more of the anguish through the joy (she 
 feels) at the birth of a human beingj into the 
 world. 
 
 22. So ye also now indeed have grief, but 
 I shall see you again, § and your heart will 
 rejoice, and your joy no one shall take from 
 you. 
 
 23. And on that day ye shall ask vie 
 nothing ; verily, verily I say unto you, if ye 
 shall have asked anything of the Father, he 
 will give it you in my name. 
 
 * As being freed from a reformer who condemned its ways. 
 —Dr. IVestcott. 
 
 t Literally, " the woman (of the family)." 
 
 J "A man" is not the true rendering of cipOpcorros, which 
 not unfrequently means "a woman ; " indeed, the term sounds 
 harsh when applied to a newly-born infant. The Sin. adds 
 the article, " the man," or, " one who is a man" (human). 
 
 § See the note on ver. 19. 
 
VERS. 20—28.] ST. JOHN'S GOSPEL. 131 
 
 24. Till now ye asked nothing in my name ; 
 ask * and ye shall receive, that your joy may be 
 made full. 
 
 25. These things have I spoken to you in 
 short sayings. The hour is coming when I 
 shall speak to you no longer in short sayings, 
 but in plain words shall report to youf of the 
 Father. 
 
 26. In that day ye shall ask J in my name: 
 and I do not tell you that / shall ask the 
 Father about you, 
 
 27. For the Father himself loves you be- 
 cause ye have loved me and have believed 
 that I came forth from the Father. 
 
 28. I came out from the Father and I have 
 come into the world ; again I leave the world 
 and go to the Father. § 
 
 * " The command [in the present imperative] implies 
 continuous prayer, and not [as the aorist would] a single 
 petition."— Z>r. IVestcott. 
 
 t As if in a message brought from heaven on the return to 
 earth. The constant account of himself that Christ gives, as 
 one sent, introduces a phraseology based on the idea of 
 returning, reporting, sending other envoys, coming back 
 again, etc., etc. 
 
 \ The Sin. reads, "ask." 
 
 § The writer appears to contemplate Christ as the incarnate 
 Logos, who will return to God from whom he proceeded. 
 
132 ST. JOHN'S GOSPEL. [chap. xvi. 
 
 29. His disciples say, Lo ! now thou dost 
 speak in plain words, and utterest no short 
 saying ; 
 
 30. Now we know that thou knowest all 
 things, and hast no need that any one should 
 ask thee. Herein is our belief that thou 
 earnest from God. 
 
 31. Jesus answered them, Do ye now 
 believe ? * Behold, the hour cometh and is 
 come for you to be dispersed, every one to his 
 own, and leave me alone. And (yet) I am not 
 alone, because the Father is with me. 
 
 33. These (words) have I spoken to you, 
 that in me ye may have peace. In the world 
 ye have t tribulation, but take courage ; / have 
 overcome the world. 
 
 * Or, " Ye believe «0OT " (though before ye were not fully 
 convinced). Or, perhaps, " Do ye now at last (aprt) believe ? " 
 t The Beza reads, "ye will have." 
 
XVII. 
 
 I. " I "HESE things spake Jesus, and lifting 
 X up his eyes to the heaven he said,* 
 Father, the hour is come ; glorify thy Son that 
 the Son may glorify thee, 
 
 2. As thou didst give him power over all 
 flesh, that all which thou hast given to him he 
 may give to them,t (even) life eternal. 
 
 3. And this is the eternal life, that they know 
 thee the only true| God, and him whom thou 
 didst send, (even) Jesus Christ. 
 
 4. I glorified thee on the earth by finishing 
 the work which thou hast given me to do, 
 
 5. And now do thou glorify me. Father, with 
 
 * Dr. Westcott remarks that the prayer seems to have 
 been spoken aloud, and that "such words, however little 
 understood at the time, were likely to be treasured up, and to 
 grow luminous by the Divine teaching of later experience." 
 
 t The Sin. reads, " I may give to him ; " the Beza, "that 
 everything thou hast given to him may have,'' etc. 
 
 \ Real or genuine, as opposed to false gods. 
 
134 S^' JOHN'S GOSPEL. [chap. xvii. 
 
 thyself, with the glory which I had with thee 
 before the world was. 
 
 6. I made manifest thy name to the men 
 whom thou gavest me out of the world. Thine 
 they were, and to me thou gavest them, and 
 thy word they have kept. 
 
 7. Now they know* that all things whichf 
 thou gavest me are from thee, 
 
 8. Because the words which thou gavest me 
 I have given to them, and they received them 
 themselves, and concluded truly that I came 
 forth from thee, and they believed that it was 
 thou who didst send me. 
 
 9. It is about them that I make my request ; 
 it is not about the world that I make it, but 
 about those whom thou hast given me, for that 
 they are thine, 
 
 10. And all things that are mine are thine, and 
 thine mine, J and I have been glorified in them. 
 
 * They have arrived at the opinion or conviction. The 
 Sinaitic has, "now I know," etc., and omits below the verb 
 translated " concluded," as does also the Beza MS. 
 
 t Literally, " as many as." 
 
 \ The familiar saying, koivo. ra rcov (jjikav, is again had in 
 view. But the Sinaitic reads, " and to me thou gavest them ; " 
 the Beza, " and thou didst glorify me in them." 
 
VERS. 6—15.] ST. yOHN'S GOSPEL. 135 
 
 1 1. And I am no longer in the world, whereas 
 they are themselves in the world, and I am depart- 
 ing to thee. Holy Father, keep them in thy 
 name in which thou hast given (them) to me, 
 that they may be one even as we also (are one). 
 
 12. When we were * with them, I kept them 
 in thy name in which thou hast given (them) to 
 me, and I guarded them and not one out of 
 them was lost, except the son of the doom, that 
 the Scripture may be fulfilled. 
 
 13. But now I return to thee, and these 
 things I speak in the world that they may have 
 this joy of mine in full measure in themselves. 
 
 14. I have given them thy word, and the 
 world hated t them, because they are not of the 
 world, even as I am not of the world. 
 
 15. My request is not that thou mayest 
 remove them from that which is evil ; '^ 
 
 * Codd. Sin. and Bez., ore ^V'?"? "when I was," etc. The 
 Baza reads, "Whom Thou hast given me I kept." The Sin. 
 omits "in which," etc. 
 
 t Or, " hates," or, " has hated." Beza gives the present tense. 
 
 t The Sinaitic has, "from out of the world," and adds, 
 " but that thou mayest keep them from that which is evil ;" 
 and so the Beza MS. Clearly the Vat. reading is wrong. 
 The R.V. translates, "I pray not that thou shouldest take 
 
156 ST. JOHN'S GOSPEL. [chap.xvii. 
 
 16. They are not of the world, (even) as I 
 am not of the world. 
 
 17. Consecrate them* to truth ; this word of 
 thine is the truth. 
 
 18. As thou didst send me into the world, so 
 I also sent them into the world, 
 
 19. And in their behalf I devote myself, that 
 they also may be devoted in (the cause of) truth. 
 
 20. And not respecting these only make I my 
 request, but also respecting those who through 
 their word believe on me, 
 
 2 1 . That they may all be one ; even as 
 thou, Father,t (art) in me, and I in thee, 
 that (so) they may themselves also be (one) J in 
 us, that the world may believe that it was thou 
 who didst send me. 
 
 22. And the glory which thou hast given to 
 me I have given to them, that they may be 
 one, even as we (are) one. 
 
 them from the world, but that thou shouldest keep them from 
 the evil (9«e" (note, "Or, ez/?'/"). 
 
 * Lit., " Make them holy in (the) truth." 
 
 t The nominative seems here and in Beza miswritten for the 
 vocative, as in vers. 24, 25. 
 
 % The word " one " is added in the Sinaitic, but is wanting 
 ip'Vat. and Beza. 
 
VERS. 16—26.] ST. JOHN'S GOSPEL. 137 
 
 23. I in them and thou in me, that they 
 may be brought into a perfect unity, that 
 the world may know that it was thou who 
 didst send me, and didst love them * even as 
 thou lovedst me. 
 
 24. Father, as to what thou hast given me, 
 
 I desire that where I am, they also may be with 
 me, that they may behold this glory of mine 
 which thou gavest me, for that thou didst love 
 me before the foundation of the world. 
 
 25. O righteous Father, as:}: the world knew 
 thee not, though I knew thee, and these knew 
 that it was thou who didst send me, 
 
 26. So I made known to them thy name, 
 and will make it known, that the love where- 
 with thou lovedst me may be in them as § I 
 (am) in them. 
 
 * The Beza reads, " and I loved them." 
 
 t A promise of fulfilling one of three or more wishes is more 
 than once alluded to in ancient literature. 
 
 X This seems the meaning, in our idiom, of " bo^h the world 
 knew thee not — a7?d I made known," etc. See on xv. 4, 
 
 § Literally, " and I in them." 
 
XVIII. 
 
 I. TT AVING spoken these words Jesus went 
 -L X out with his disciples to the other side 
 of the torrent of the Cedars,* where was a 
 garden, into which he himself entered and his 
 disciples. 
 
 2. And Judas also, who was betraying him, 
 knew the spot, because on many occasions Jesus 
 had resorted with his disciples to that place. 
 
 3. Judas therefore having received the com- 
 pany of soldiers and (others) under his orders t 
 from the chief priests and the Pharisees, arrives 
 there with lights and torches and a heavy- 
 armed force. 
 
 4. Jesus therefore, knowing all that was com- 
 
 * "The brook Cedron" (A.V.) "The brook Kidron (R.V.) 
 separated the Mount of Olives from the Temple-mount." — Dr. 
 IFesfcoti. The Beza and Sinaitic read, "the torrent of Cedrus." 
 
 t " OfScers " (A.V. and R.V.) 
 
VERS. I— II.] ST. yOHN'S GOSPEL. 139 
 
 ing upon him, went forth and said to them, 
 Whom seek ye ? 
 
 5. They answered him, Jesus the Nazarean. 
 Jesus said to them, I am (he). There stood 
 there also with them Judas who was betraying 
 him. 
 
 6. When therefore he said to them, I am 
 (he), they went backward and fell to the ground. 
 
 7. Again therefore he asked them. Whom 
 seek ye } And they said, Jesus the Nazarean. 
 
 8. Jesus answered, I told you that / am he. 
 If therefore ye seek uie, let these go their 
 way. 
 
 9. (This he said) that the word might be 
 fulfilled which he had spoken,* that " Whom 
 thou hast given me, of them I lost not one." 
 
 10. Thereupon Simon Peter having a sword, t 
 drew it, and struck the high priest's servant, 
 and cut off his right ear ; | and the servant's 
 name was Malchus. 
 
 11. Jesus therefore said to Peter, Put that 
 
 * Viz., xvii. 12. 
 
 t Or long knife in a sheath. The Beza reads, " Then Simon 
 Peter," etc. " Simon Peter therefore " (R.V.) 
 X Or, perhaps, "lobe of the ear," auriculam. 
 
140 ST. JOHN'S GOSPEL. [CHAP, xviii. 
 
 sword into the sheath ; the cup which the Father 
 hath given me, shall I not drink it ? 
 
 12. Accordingly the band of soldiers and the 
 chiliarch,* and those of the Jews who were under 
 orders, arrested Jesus and put him in bonds, 
 
 13. And took him to Annas first, for he was 
 father-in-law of Caiaphas, who was high priest 
 that year.f 
 
 14. (Now this Caiaphas was he who had 
 advised the Jews that it was to their interest 
 that one man should die in behalf of the people.) 
 
 15. Now Simon Peter was accompanying 
 Jesus, and another disciple ; and that disciple 
 was known to the high priest, and had gone in 
 with Jesus into the court of the high priest. 
 
 16. But Peter had taken his stand at the 
 door outside. Accordingly this other disciple 
 — he that was an acquaintance of the high 
 priest — went out and spoke to the woman who 
 was keeping the door, and brought in Peter. 
 
 17. This maid therefore, who kept the door, 
 says to Peter, ^uraXy you are one of the disciples 
 of this man. Says he, I am not. 
 
 * Commander of a cohort. 
 
 t From this verse to xx. 15 is wanting in the Beza. 
 
VERS. 12—22.] ST. JOHN'S GOSPEL. 141 
 
 18. Now the servants and those under orders 
 had made a charcoal fire, and were standing 
 there, for it was cold, and they were warming 
 themselves ; and Peter also w^as with them 
 standing and warming himself. 
 
 19. The high priest therefore questioned 
 Jesus about his disciples and about his teaching.* 
 
 20. Jesus answered him, / have spoken in 
 plain words to the world ; / on all occasions 
 taught in assembly t and in the temple, where 
 all the Jews are wont to meet, and in secret I 
 spoke nothing. 
 
 21. Why askest thou me? Ask those who 
 have heard what I spoke to them : see,;}l these 
 know what / said. 
 
 22. And when he had said this, one of those 
 under orders who was standing by gave Jesus 
 a slap, saying. Is that the way you answer the 
 chief priest } 
 
 * " This preliminary examination was directed to the ob- 
 taining (if possible) of materials for the formal accusation 
 which was to follow." — Dr. Westcott, 
 
 t That is, where there was a crowd of followers collected to 
 hear me. " In synagogues " (or synagogue) R.V. " In the 
 synagogue," A.V. 
 
 X Or perhaps, " See (to it, for) these,'' etc. 
 
142 ST. y OHIO'S GOSPEL. [chap, xviii. 
 
 23. Jesus answered him, If I spoke badly, 
 give evidence of what was bad ; but if well, 
 why smitest thou me ? 
 
 24. (Now) therefore Annas sent him bound 
 to Caiaphas the high priest. 
 
 25. Now Simon Peter was (still) standing 
 and warming himself They said therefore to 
 him, Sut^\y you also were of the number of his 
 disciples. He denied it, and said, I am not. 
 
 26. Says one of the servants of the high 
 priest, being a relation of him whose ear Peter 
 had cut off, Did not / see you in the garden 
 with him } 
 
 27. A second time then Peter denied it, and 
 immediately a cock crew. 
 
 28. Accordingly they conduct Jesus from 
 Caiaphas into the court-house ; and it was (yet) 
 early, and they themselves did not enter the 
 court-house that they might not be defiled,* but 
 might eat the Passover. 
 
 29. Pilate therefore went out to them and 
 said. What charge do ye bring against this 
 man ? 
 
 * " By entering a house from which all leaven had not been 
 scrupulously removed." — Dr. WestcotL 
 
VERS. 23—36.] ST. JOHN'S GOSPEL. 143 
 
 30. They answered and said to him, If this 
 man were not a doer of evil, we should not have 
 given him up to thee. 
 
 31. Pilate therefore said to them, Do ye take 
 him, and judge him according to yoti7^ law. 
 Said the Jews to him. We are not allowed to 
 put any man* to death. 
 
 32. (This took place) that the saying of Jesus 
 might be fulfilled, which he spoke f signifying 
 by what kind of death he should die. 
 
 33. Pilate therefore again entered into the 
 court-house and called Jesus, and said to him, 
 Is \t yoM who are the King of the Jews ? J 
 
 34. Jesus answered. Do you say this of your- 
 self, or did others tell you about me ? 
 
 35. Pilate answered. Surely / am not a Jew ; 
 it was your nation and the chief priests § that 
 gave you up to me. What was it that you did? 
 
 36. Jesus answered. This kingdom of mine 
 is not of this world. If my kingdom were of 
 
 * The copy from which the Sinaitic was transcribed would 
 seem to have had "any Jew," or, " any one of the Jews." 
 t Viz., xii. 32. 
 
 X That is, the person calling himself so. 
 § The Sinaitic has, " and the chief priest." 
 
144 ^^- JOHN'S GOSPEL. [cHAP.xviii. 
 
 .this world, those who are under service to me* 
 would strive that I should not be given up to 
 the Jews. But as it is, ;?2y kingdom is not from 
 hence. 
 
 2,y. Thereupon Pilate said to him, Then are 
 
 yoti a king ? f Jesus answered. It is you who 
 say that I am a king.:}: It was for this that I have 
 been born, and for this that I have come into 
 the world, that I may bear witness to the truth. 
 Every one who is of the truth § hears my voice. 
 2,^. Says Pilate to him, What is truth ? || 
 And having said this he went out again to the 
 Jews, and said to them, / find no crime in him. 
 
 * The Sinaitic adds "also," i.e., as well as those under 
 your command (" my servants," R.V.; in note, Or, " officers"). 
 
 t That is, a king at all, or in any sense, if not of the Jews or 
 of this world. 
 
 X Dr. Westcott rig-htly gives the meaning of the reply, viz., 
 that Christ " neither definitely accepts nor rejects the title." 
 It seems a formula meaning, " it may be so ; you said so ; I 
 did not." It is remarkable that in all the Gospels the same 
 emphatic use of the pronoun occurs in the answer to this ques- 
 tion. The common rendering seems to imply acquiescence in 
 the charge, "thou sayest it." The note here in R.V. is 
 altogether untenable, " Thou sayest it, because I am a king." 
 
 § " Who draws from the truth the inspiration of his life." — 
 Dr. Westcott. 
 
 II Not in the abstract, but in any particular case, as in the 
 weighing of evidence. 
 
VERS. 37— 40-] -ST. JOHN'S GOSPEL. 145 
 
 39. But there is a custom of yours, that I 
 should set free one (prisoner) at the Passover. 
 Do ye therefore desire that I should release 
 to you this king of the Jews .'* 
 
 40. Again therefore they raised an outcry, 
 saying, Not hi7?t, but Barabbas. ! Now this. 
 Barabbas was a bandit. 
 
 10 
 
XIX. 
 
 I. A CCORDINGLY Pilate then took Jesus 
 1~\. and scourged him. 
 
 2. And the soldiers having twined a crown of 
 thorns, put it on his head, and threw round him 
 a mantle of purple. 
 
 3. And they kept coming up to him and 
 saying, Hail, thou King of the Jews! and 
 giving him slaps.* 
 
 4. And Pilate went out again, "j* and said to 
 them. See, I am bringing him out to you that 
 ye may be made aware that I find no legal 
 charge against 'him.:}: 
 
 5. Accordingly Jesus came forth wearing the 
 
 * The imperfect tenses. The soldiers, of course, thought 
 to show their loyalty by mocking at what they supposed were 
 rival claims to be a king of Judsea. 
 
 t " Pilate had returned within the praetorium to order the 
 scourging." — Dr. TVesfcott. 
 
 X Or, " no crime in him " (A.V.). 
 
VERS. I— 10.] ST. JOHN'S GOSPEL. 147 
 
 thorny crown and the purple robe, and (Pilate) 
 said to them, See, this is a man.* 
 
 6. When therefore the high priests and those 
 under their orders saw him, they raised a yell, 
 saying. Crucify him, crucify him ! Says Pilate 
 to them, Take him and crucify him yourselves, 
 for / find not in him any guilt. 
 
 7. The Jews answered him. We have a law, 
 and by that law he is bound to die, because he 
 made himself the Son of GoA. 
 
 8. When therefore Pilate heard this speech 
 he was more afraid, f 
 
 9. And he entered into the court-house J 
 again, and said to Jesus, From what place do 
 yozt come ? But Jesus gave him not a reply. 
 
 10. Pilate therefore says to him, Speak you 
 
 • " Behold, the man " does not seem a correct rendering-. 
 Pilate wished (as Dr. Westcott remarks) to excite some feeling- 
 of compassion at the sight; here was a human being, a fellow- 
 creature {('ivOpoonos, xi. 50), not a mere scape-goat, that was 
 being made a victim. But the Sinaitic reads "the man." 
 This would mean, " the man whom I said I was going to bring 
 out to you." 
 
 t Viz., lest the outcry against Jesus should lead to a riot, 
 or (12), lest he should be accused at Rome. 
 
 X Thejirce^armm, or head-quarters of the officer exercising 
 military jurisdiction. 
 
148 ST. JOHN'S GOSPEL. [chap. xix. 
 
 not (in answer) to me ? Know you not that as 
 I have authority to release you, so I have 
 authority to crucify you ? 
 
 1 1. Jesus answered him, Thou wouldst have* 
 no authority against me if it had not been given 
 thee from above ; for this reason he that gave 
 me up to theet hath greater sin. 
 
 12. From this (reply) Pilate sought to release 
 him ; but the Jews raised an outcry, saying, If 
 thou release this man thou art no friend of 
 CcKsar's : every one who makes himself a king 
 speaks against (the claim of) Caesar. 
 
 13. Pilate therefore having heard these words 
 brought Jesus outside, and took his seat on a 
 raised platform at the place called (in Greek) 
 Pavement, but in Hebrew Gabbatha. 
 
 14. Now it was the Preparation for the Pass- 
 over, (and the time) was about the sixth hour. 
 And he saith unto the Jews, Behold, your king. 
 
 1 5. Accordingly they (also) raised a cry. Away, 
 away with him ! crucify him ! Says Pilate to 
 
 * ovK. av dx^s is probably the true reading. The Sinaitic 
 gives ovK e'xeis (e^'O")- 
 
 t "The high-priest, representing the theocracy." — Dr. 
 Wesicoti. 
 
VERS. II— 21.] ST. JOHN'S GOSPEL. 149 
 
 them, Shall I crucify your king ? The high 
 priests answered, We have no king, unless it be 
 Caesar. 
 
 16. Upon this he gave him up to them to be 
 crucified. 
 
 17. Accordingly they received Jesus from 
 him,* and he, carrying for himself the cross, 
 went out to the spot called. The Place of a Skull, 
 which in Hebrew is named Golgoth, 
 
 18. Where they crucified him, and with him 
 other two, on this side and on that, and Jesus 
 in the middle. 
 
 19. And Pilate wrote also a titlet and set it 
 on the cross ; and the writing was, Jesus the 
 Nazarean, the King of the Jews. 
 
 20. This title therefore was read by many of 
 the Jews, because the place of the city where 
 Jesus was crucified was near, and it was written 
 in Hebrew, Latin, and Greek. J 
 
 21. The chief priests of the Jews therefore 
 
 * The Sinaitic reads, " And they having taken Jesus, led 
 him off." 
 
 t That is, a label or heading setting forth the circumstances. 
 We have no precise word to express a technical Roman term. 
 
 % So that any one of these nations would understand why 
 the crucifixion had been carried out. 
 
150 ST. yOHN'S GOSPEL. [chap. xix. 
 
 said to Pilate, Write not,* The King of the Jews, 
 but that that man said, I am King of the Jews. 
 2 2, Pilate answered, What I have written I 
 have written. 
 
 23. The soldiers therefore, when they had 
 crucified Jesus, took his outer garments and 
 made of them four parts, for each soldier a 
 part, and also the (woollen) frock, f Now this 
 frock was without seam, made by the hand-loom 
 from the top through its whole length. 
 
 24. Accordingly they said to each other, Let 
 us not tear it, but draw lots for it, whose it shall 
 be. (And this took place) that the scripture 
 might be fulfilled, J ' They shared my outer gar- 
 ments among themselves, and upon my clothing 
 they laid a ballot.'§ These things then the 
 soldiers did. 
 
 * Lit., " Do not go on writing, as you propose. The 
 transcriber of the Sinaitic has omitted ver, 20 and the first 
 half of 21, through the recurrence of " King of the Jews." 
 
 t This last clause is omitted in the Sinaitic. " Garments " 
 and "coat" (R.V.) are very poor renderings, and "tunic" 
 is too purely Roman. The flannel (or worsted-made) shirt 
 of the modern waterman is very nearly the yiTmv, except 
 that the latter reached down to the knees. 
 
 \ Psalm xxii. 18. 
 
 § " Upon my vesture did they cast lots " (R.V.). 
 
VERS. 22—28.] ST. JOHN'S GOSPEL. 151 
 
 25. Now there had taken their stand by the 
 cross of Jesus his mother and his mother's 
 sister, Mary, the wife of Clopas, and Mary of 
 Maofdala. 
 
 26. Jesus therefore, seeing his mother,* and 
 that disciple standing by whom he loved, t said 
 to his mother, (Good) woman, see, (here is) 
 your son. 
 
 27. Then he said to the disciple. See, (here 
 is) your mother. J And from that hour the dis- 
 ciple took her to his own (home). 
 
 28. After this, Jesus, knowing that all had 
 now been finished, in order that the scripture 
 might be made complete, § says, I thirst. 
 
 * This clause is omitted in the Sinaitic. Below, this MS. 
 reads, "and says to his mother." This indicates some 
 variation in very early copies,— an interesting fact, if we 
 consider the importance and the celebrity of the text. 
 
 t Perhaps "specially loved," or, "who was his favourite 
 disciple." The primary meaning- of aymrav is "to hug," a 
 demonstrative act of strong affection. It occurs frequently in 
 this Gospel, and Jesus is Tiymvrjfiivos Trais in Clement to the 
 Corinthians 59, as Demosthenes has ttuIs liyairTfrot, "Mid." 
 § 165. The verb is so used in Horn., Od., xxiii., 214. 
 
 X "St. John was nearest to the Virgin by ties of blood (the 
 son of her sister)." — Dr. IVestcott. 
 
 § Perhaps Psalm Ixix. 21. But the reference seems a forced 
 one. We might, perhaps, translate, more nearly in our idiom, 
 "that nothing might be wanting to the scripture." 
 
152 ST. JOHN'S GOSPEL. [chap. xix. 
 
 29. (Now) there was set there a vessel full 
 of sour wine. Having therefore put a sponge 
 full of the sour wine on a (stalk of) hyssop,* 
 they applied it to his mouth. 
 
 30. When Jesus therefore had received the 
 sour wine he said, It is finished, and inclining 
 his head he gave up his spirit. 
 
 31. The Jews therefore, as it was the Prepa- 
 ration, that the bodies should not remain on the 
 cross on the Sabbath, — for that day, (the day) 
 of the Sabbath, was a great one, — asked Pilate 
 that their legs might be broken, and that they 
 might be taken away. 
 
 32. Accordingly the soldiers came, and broke 
 the legs of the first and of the other who was 
 crucified with him. 
 
 2)2i' But on coming to Jesus, when they saw 
 that he was already dead,t they broke not his 
 legs. 
 
 34. But one of the soldiers with a spear 
 
 * Supposed to be the caper-plant, which, says Dr. Westcott, 
 has stems three or four feet long. The " hyssop " rather than 
 the "reed" of the other Gospels seems introduced with the 
 design of connecting Jesus with the Paschal Lamb. 
 
 t The Sinaitic reads, " they found him already dead and," 
 etc. 
 
VERS. 29— 38.] ST. yomV'S GOSPEL. 153 
 
 pierced his side, and there issued forth im- 
 mediately blood and water.* 
 
 35. And he that saw it has borne witness, 
 and his witness is true.f And he knows that 
 he speaks the truth, that ye also may be- 
 lieve. 
 
 36. For these things took place that the 
 scripture might be fulfilled, ' A bone of his 
 shall not be broken ' ; 
 
 37. And again another scripture says, 'They 
 shall look on him whom they pierced.' 
 
 38. Now after these (events) Pilate was asked 
 by Joseph of Arimathea, who was a disciple of 
 Jesus, (but in secret, through his fear of the 
 Jews,) that he might carry off the body of 
 
 * There is great physical difficulty in the narrative. Dr. 
 Westcott's note will hardly be regarded as satisfactory. ' ' The 
 issuing of the blood and water from his side must therefore be 
 regarded as a sign of life in death (?). It showed both his 
 true humanity and (in some mysterious sense) the permanence 
 of his human life." The simple and obvious truth is, that the 
 ancient belief in the expiatory effects of " water and blood " 
 led the writer to assert that he can personally attest this (to 
 him) convincing proof that Jesus gave up his life hi atone- 
 ment and expiatio?i for sin. 
 
 + Literally, '■'genuine," not suborned, nor in any waj 
 falsified. 
 
154 -S-r. JOHN'S GOSPEL. [chap. xix. 
 
 Jesus ; and Pilate allowed him. He came 
 therefore and carried off his body.* 
 
 39. And there came also Nicodemus, — he 
 who had made his first visit to him at night, 
 — bringing a packet f of myrrh and aloes, 
 about a hundred pounds weight. ;{l 
 
 40. Accordingly they took the body of Jesus 
 and swathed it in linen bands with the aroma- 
 tics, as it is the custom of the Jews to entomb. 
 
 41. Now there was in the place where he 
 was crucified a garden, and in the garden a 
 new tomb, in which no one as yet had been 
 laid. 
 
 42. There then, because of the Jews' Pre- 
 paration,§ as the tomb was near at hand, they 
 laid Jesus. II 
 
 * The Sinaitic reads, " they came therefore and carried off," 
 etc. 
 
 t Probably in a roll, as tobacco is now packed. There is 
 another reading, rendered " mixture " in the versions {fxiyfia). 
 
 X " The intention of Nicodemus was, without doubt, to 
 cover the body completely with the mass of aromatics : for 
 this purpose the quantity was not excessive as a costly gift of 
 devotion." — Dr. TVesicoft 
 
 § Which prevented further attention being paid at the time 
 to any other funeral ceremony. 
 
 II The Sinaitic reads, "where they laid Jesus," indicating 
 some ancient variation. 
 
XX. 
 
 I. IV T OW on the first day of the week 
 
 X\l Mary of Magdala * comes early, 
 
 while It was yet dark, to the tomb, and sees 
 
 that the stone has been removed from the 
 
 tomb.t 
 
 2. Accordingly she runs and comes to Simon 
 Peter and to that other disciple whom Jesus 
 loved, and says to them, They have taken away 
 the Master out of the tomb, and we know not 
 where they have laid him. 
 
 3. Peter therefore went out and the other 
 disciple, and they went on their way to the 
 tomb. J 
 
 4. And the two ran together, and the other 
 
 * The Sinaitic writes, " Mariam." 
 
 t The Sin. adds, " away from the door." 
 
 t The Sinaitic omits the latter clause. 
 
156 ST. JOHN'S GOSPEL. [chap. xx. 
 
 disciple outran Peter, and came first to the 
 tomb, 
 
 5. And stooping to look in,* sees the linen 
 cloths lying; he did not however go in. 
 
 6. Simon Peter therefore comes also, closely 
 following him, and went into the tomb ; and 
 (there) he noticed the linen cloths lying, 
 
 7. And the napkin that had been on his head 
 not lying with the linen cloths, but by itself, 
 rolled up (and laid) in one place. f 
 
 8. Then therefore the other disciple also 
 went in, — he who had first reached the tomb; 
 and he saw and believed. 
 
 9. For as yet they knew not J the scrip- 
 ture, that he must rise again from the dead.§ 
 
 * The technical (classical) use of napaKv-\j/iu is to lean, head 
 and shoulders, out of a door or window, in a stooping 
 posture. In the above sense it occurs also Luke xxiv. 12, 
 and below ver. 11. 
 
 t The similarity in the details of the grave-clothes and the 
 mention of aovSapiov, both here and in the resurrection of 
 Lazarus (xi. 44), are remarkable. The writer of the Sinaitic, 
 whose eye had caught "the linen cloths lying," at the end of 
 ver. 6, omits all from the same words in 5. 
 
 X The Sinaitic has, "he knew not." 
 
 § "The reference is probably to Psalm xvi. 10." — Dr. 
 Westcott. 
 
VERS. 5— 15-] ST. JOHN'S GOSPEL. 157 
 
 10. The disciples therefore went back again 
 to their own homes. 
 
 11. But Mary kept standing outside at the 
 tomb weeping; * while therefore she was weep- 
 ing she lookedf into the tomb, 
 
 12. And beheld two angels in white (gar- 
 ments) sitting one at the head and one at 
 the feet, where the body of Jesus had been 
 lying. 
 
 13. And they say to her, (Good) woman, why 
 weepest thou ?J And she says to them. Be- 
 cause they have taken away my Master, and 
 I know not where they have laid him, 
 
 14. Having said this she turned backwards, 
 and saw Jesus standing, and knew not that it 
 was Jesus. 
 
 15. Says Jesus to her, (Good) woman, why 
 weepest thou ? Whom dost thou seek ? She, 
 thinking that it was the gardener, says to him, 
 
 * The Sinaitic reads, " But Mariam stood in the tomb, 
 etc." 
 
 t See on ver. 5; "she stooped and looked into" (R.V.), 
 The Sinaitic reads, in the next verse, " and beholds angels 
 sitting in white (garments)." 
 
 X The Beza reads, "whom dost thou seek ? " (from 15). 
 
isS ST. yOHN'S GOSPEL. [chap. xx. 
 
 Sir, \i yoii conveyed him (away)* tell me where 
 you laid him, and I will remove him. 
 
 1 6. Jesus says 'to her, Mariam. She turning 
 says to him in Hebrew, Rabbuni, that is to 
 say, Teacher, t 
 
 I 7. Says Jesus to her, Try not to touch me, J 
 for I have not yet ascended to the Father ; but 
 go to my brethren and say to them, I am 
 ascending to my Father and your Father, and 
 my God and your God. 
 
 18. Mariam of Magdala (accordingly) goes 
 bringing tidings to the disciples that she had 
 seen§ the Master, and he had said these things 
 to her.|| 
 
 19. -When therefore it was late on that day, 
 
 * The Sinaitic reads, " li you are he that conveyed (carried) 
 him away." 
 
 t The Beza has " Master " as well as " Teacher." 
 
 X The meaning of the ;present imperative, [ir] oktov. This 
 form " implies that she was already clinging to him when he 
 spoke" {^Dr. Westcotf). But, of course, this assumes that it 
 was not an apparition, but the bodily presence. The R.V. 
 suggests in the note, " Or, Take not hold on me." But this 
 would require the aorist. 
 
 § Gk. , "that I have seen." But the Beza reads, " she has 
 seen." 
 
 II The Beza reads, "and what he had said to her she made 
 known to them." 
 
VERS. 16—22.] ST. JOHN'S GOSPEL. 159 
 
 (which was) the first day of the week, and the 
 doors being shut where the disciples were 
 (assembled) through their fear of the Jews, 
 -Jesus came and stood in the midst,* and said to 
 them, Peace (be) unto you. 
 
 20. And having said this he showed both his 
 hands and his side to them. The disciples 
 therefore rejoiced on seeing Jesus. 
 
 21. Jesus therefore said to them again. Peace 
 (be) unto you : even as the Father hath sent 
 me, (so) I also send you. 
 
 22. And having said this he breathed on 
 
 * Dr. Westcott remarks that it is vain to speculate how 
 Christ came ; " all that is set before us is, that he was not 
 bound by the present conditions of material existence which 
 we observe." But this view is absolutely contradictory to the 
 tangible body represented in ver. 27, unless we assume that 
 the risen Christ was material on one visit and immaterial at 
 another (see on ver. 17). 
 
 It is not to be overlooked that it was a very old belief that 
 the wraith, or apparition of a living person, could enter a room 
 wtih the door closed. Thus in the Odyssey (iv., 802) the 
 spectral form of the wife of one Eumelus holds a conversation 
 with Penelope, having entered her bed-chamber by (as we 
 should call it) the key-hole of the closed door. 
 
 Frequent mention is made in the Greek poets of a wraith, 
 (Ihdikov, appearing in the likeness of a real person, e.g., Od., 
 iv., 796 ; Find., ii., 36 ; Eur., //c/.,33, 582. The account in the 
 Helena is the more remarkable, because it adds the ascent to 
 heaven of " the spiritual (air-created) body " {Hel., 606). 
 
i6o Sr. JOHN'S GOSPEL. [chap. xx. 
 
 them,* and says to them, Receive the holy 
 spirit ; 
 
 23. If ye remit any one's sins, they are 
 remitted to them ;t if ye retain any one's they 
 are retained. J 
 
 24. But Thomas, one of the twelve, he who 
 was called Didymus, was not with them when 
 Jesus came. 
 
 25. The other disciples therefore said to him, 
 We have seen the Master. But he said to 
 them. Unless I shall have seen on his hands the 
 print of the nails, and put my finger into the 
 print of the nails, and put my hand into his 
 side,§ I will not believe. 
 
 * Literally, " blew on them." " Insuflavit in eos," Beza. 
 
 t The Sinaitic reads, "it shall be remitted (or, remission 
 shall be made) to them." The Beza has dcjieavrai ; the Vat. 
 acfxLovrai.. The readings of all the three, here and in Luke vii. 
 47, are doubtful. 
 
 X On this (compared with Matt. xvi. 19) Dr. Westcott 
 remarks, " The promise, as being made, not to one, but to the 
 society, carries with it of necessity the character of perpetuity ; 
 the society never dies." It is to be remarked that the words 
 might be intended to convey the gift of healing, since in the 
 Jewish belief there was the closest connexion between sin and 
 bodily maladies, not so much by a physiological as by a moral 
 law. 
 
 § It seems clear that two ancient readings, each containing 
 "print of the nails," and "put my hand (or finger)," have 
 
VERS. 23— 29-] ST. JOHN'S GOSPEL. i6i 
 
 26. And after eight days again his disciples 
 were within, and Thomas with them. Jesus 
 comes, the doors being shut, and stood in the 
 midst, and said. Peace (be) unto you.* 
 
 2j. Then said he to Thomas, Reach hither 
 thy finger, and see my hands ; and reach 
 (hither) thy hand and put it into my side, and 
 be not any longerf without faith, but have 
 faith. 
 
 28. Thomas answered and said to him, My 
 Master and my God.:[: 
 
 29. Says Jesus to him. Because thou hast 
 seen me thou hast beHeved ; blessed are they 
 that have not seen § and (yet) have believed. 
 
 been combined in the narrative as we have it in the Vat. The 
 variants in the other two MSS. are very notable. The Sinaitic 
 reads, " and have put my finger into his hand (for which 
 there appears to have been a variant " into his side "), and put 
 my hand," etc. The Beza, " and put my hands into his side, 
 and put my finger into the print of the nails." 
 
 * It is remarkable that all the details of the second appear- 
 ance are repeated from the first (19) 
 
 t The present imperative, yir] yiyvov {yeivov). fxri 'ia6i B. 
 
 t The reading- of the Beza here may be rendered, ■' My 
 Master (is) also my God,'' the article before 6a (Oeos) being 
 omitted. Christ " never speaks of himself directly as God, but 
 the aim of his revelation was to lead men to see God in him."' 
 —Br. Westcott. 
 
 § The Sin. reads, " not seen me." 
 
 II 
 
i62 ST. JOHN'S GOSPEL. [chap. XX. 
 
 30. Many other signs then did Jesus do in 
 presence of the disciples, which are not written 
 in this book ; 
 
 31. But these have been written that ye may 
 believe that Jesus is the Christ the Son of 
 God,* and that believing ye may have life 
 in his name. 
 
 * That is, the Messiah, including, perhaps, the Logos. But 
 this is very far short of the proposition, " that Jesus is God." 
 The Beza gives, " that Jesus Christ is the Son of God." 
 
XXL 
 
 I. A FTER these (events) Jesus manifested 
 1\. himself again to his disciples at the 
 Sea of Tiberias ; and he manifested himself in 
 this wise. 
 
 2. There were together Simon Peter and 
 Thomas, who is called Didymus, and Nathanael 
 from Cana of Galilee, and the sons of Zebedee, 
 and two others of his disciples. 
 
 3. Simon Peter says to them, I am going off 
 to fish. They say to him. We also are coming 
 with you. They went out and got into the 
 boat, and that night they took nothing. 
 
 4. But when it was now early morning, Jesus 
 stood on the beach. But the disciples knew 
 not that it was Jesus. 
 
 5. Jesus therefore said to them. Children, 
 have ye any meat ? * They answered him, No. 
 
 * Or "relish to your bread." Perhaps "flesh meat," the 
 terms acpdyiov and Trpoacjiuyixa being commonly applied to 
 
i64 ST. JOHN'S GOSPEL. [chap. xxi. 
 
 6. And he said to them, Cast the net into 
 the parts to the right of the boat, and you will 
 (there) find (fish). They cast it accordingly, 
 and had not strength left to draw it from* the 
 multitude of the fishes, 
 
 7. That disciple therefore whom Jesus loved 
 says to Peter, It is the Master. Simon Peter 
 then having heard that it was the Master girded 
 on his over-coat, for he was in his vest,t and 
 threw himself into the sea.:jl 
 
 8. But the other disciples came in their 
 small boat, for they were not far from the land, 
 but about two hundred cubits off, dragging the 
 netful of the fishes. 
 
 9. As soon then as they had got out on to 
 the land, they see a charcoal-fire and a bit 
 of fish § laid over it, and a loaf 
 
 victims killed at a sacrifice. Neither npo(r(j)ay€'iu nor (jidyiov any- 
 where occur, nor are they probable forms in themselves. But 
 Hesychius has, o'^a- irpoa^ayia. 
 
 * Literally, " away from " (" for " A. and R.V.) 
 
 t The translation, "for he was naked," is doubtful. The 
 word is applied, as in Hesiod, "0pp.," 391, to one who is 
 wearing only the woollen frock, or inner garment ; " in his 
 shirt-sleeves,'' or " in his Jersey," we say. 
 
 % The Beza gives, " leapt," or " sprang," into the sea. 
 
 § A diminutive is used as in vi. 9 ; but this so often occurs in 
 
VERS. 6— 15-] ST. JOHN'S GOSPEL. 165 
 
 10. Jesus says to them, Bring of the fishes 
 that you have caught now. 
 
 11. Simon Peter accordingly went on board 
 and drew the net to the land quite full of large- 
 sized fishes, (in number) a hundred and fifty- 
 three ; and for all there were so many the net 
 was not rent. 
 
 12. Jesus says to them. Come to your morn- 
 ing meal. Not one of the disciples durst ask 
 him,* Who art thou } knowing that it was 
 the Master. 
 
 13. (Then) comes Jesus and takes the loaf, 
 and gives it to them,t and the fish likewise. 
 
 14. This was now the third appearance of 
 Jesus to his disciples after he had risen from 
 the dead. 
 
 15. When therefore they had breakfasted, 
 Jesus says to Simon Peter, Simon, son of 
 
 the fourth Gospel as almost to constitute one of its peculiari- 
 ties. It is the same word in the next verse ; the precise sense 
 is, "morsels to be eaten with dry bread." 
 
 * Or, " put to him the searching question." The Beza and 
 Sin. have, " but not one," etc. 
 
 t The Beza adds, " after giving- thanks," but omits " and." 
 It is remarkable that bread and fish seem here regarded as a 
 sacramental meal, like the feeding of the multitude in chap, vi., 
 and the lesson founded upon it. 
 
1 66 ST. JOHN'S GOSPEL. [chap. xxi. 
 
 John, art thou fond of me more than these ? 
 He says to him, Yea, Master. Thoit knowest 
 that I love thee. He says to him, Feed my 
 lambs.* 
 
 1 6. He says to him again for the second 
 time, Simon, son of John, art thou fond of me ? 
 He says to him. Yea, Master. TJioii knowest 
 that I love thee. He says to him, Be a 
 shepherd to my sheep, t 
 
 17. He says to him the third time, Simon, 
 son of John, lovest thou me? Peter was 
 grieved because he had said to him the third 
 time, Lovest thou me ? and he says. Master, 
 TJiou knowest all things, thou art well aware 
 that I love thee. Jesus says to him. Feed my 
 sheep. 
 
 18. Verily, verily I say to you, when you 
 were younger you used to gird yourself J and 
 walk about where you chose ; but when you 
 have grown old you will stretch out your hands, 
 
 * The Beza gives, " Feed my sheep." 
 
 t Here and below the Vat. has the diminutive, and above 
 (15) "lambkins," with the Sin., as if to express endearment. 
 Here the Lat. Vulg. has "feed my lambs " (not "sheep"). 
 
 J That is, fasten or " tuck up " with a belt your long dress ; 
 succinctus , the Romans said. 
 
VERS. 16-23.] ST. JOHN'S GOSPEL. 167 
 
 and another * will gird you and carry you 
 where you do not wish (to go). 
 
 19. Now this he said, signifying by what 
 kind of death he shall glorify God.f And 
 after he had spoken thus, he says to him. Come 
 with me. 
 
 20. Peter turning towards him sees the 
 disciple whom Jesus loved coming with them, — 
 that same one who had reclined at the dinner 
 on his breast, and had asked, Master, who is 
 it that is betraying thee ? 
 
 ^i. Him therefore when Peter saw, he says 
 to Jesus, Master, and what Is he (to do) ? 
 
 22. Jesus says to him. If I will that he 
 stay here while I am coming, what is it to 
 thee ? Come yotc with me. 
 
 23. This saying therefore went forth to the 
 brethren, that this disciple Is not to die. J But, 
 
 * The Beza gives, " and others will gird you, and take 
 (are for taking) you away where," etc. The Sinaitic, "and 
 others will gird you and do for you all that you do not wish." 
 
 t This seems a forced interpretation, given after the event, 
 of words which quite naturally express senile helplessness. 
 
 \ The Beza adds, "and they thought that that disciple," 
 etc., and below, " that thou art not to die." The version, 
 "I will that he tarry] till I come," seems less correct, 
 
i68 ST. yOffAr'S GOSPEL. [chap. xxi. 
 
 Jesus said not to him, that he is not to die ; 
 but, If I will that he stay here while I am 
 coming, what is it to thee ? 
 
 24. This is the disciple who both bears 
 witness about these (events), and has written 
 these (words), and we know* that his 
 evidence is true. 
 
 25. And there are many other things also 
 which Jesus did, but if they shall be written 
 one by one, I think that the world itself 
 will not contain the books written (about 
 them).t 
 
 though the Lat. Vulg. has, " sic eum volo manere donee 
 veniam " (where s/c is a provincial pronunciation of st, as 
 ■michi for niihi). The Beza version has, "si eum volo sic 
 manere usque dum venio ' ' ; and the Greek text has fxtveip 
 
 OVTOiS. 
 
 * The two concluding verses form an attestation, pro- 
 bably from elders or brethren at Ephesus, that the narrative 
 of this Gospel may be relied upon as true. The last clause, 
 where the verb is in the singular, is a curious instance of 
 extreme exaggeration. There seems to be a reference to 
 XX. 30. 
 
 f Lit., " that are being written " (" that should be written," 
 A. and R.V.) 
 
> 
 
TheSel of St. John -.a verbatim 
 
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